BV 3797 
.B7 

Copy 1 












■SL 



lihratjj of %w$ttn. 



it*./,.. 73 V 3 73 7 



btyri't *=/yo... 



UNITED STATES OF AMERICA. 



-/ 




&*£- /& 



/ 



' 



SERMONS, 



ADDRESSES & EXHORTATIONS.. 



BT 



1/ 

REV. JEDEDIAH BURCHARD: 



WITH AN 



APPENDIX, 



CONTAINING SOME ACCOUNT OP PROCEEDINGS DURING 
PROTRACTED MEETINGS, HELD UNDER HIS DIRECTION, 
IN BURLINGTON, WILLISTON, AND HINESBURGH, VT., 
DECEMBER, 1835 AND JANUARY, 1836. 



BY C. G. EASTMAN. 



BURLINGTON: 
CHAUNCEY GOODRICH. 

18 3 6. 






2S&J2 



Entered according to act of Congress, in the year 183d, by 
Chauncey Goodrich, in the Clerk's Office of the District Court, 
for the District of Vermont. 



-^r*fe 



PUBLISHERS ADVERTISEMENT 



The second day after the author of the fol- 
lowing sermons commenced a protracted meeting 
in Burlington Vt. Dec. 8, 1835— the Publish- 
er engaged Mr. B. J. Tenney, at a stipulated 
jprice, to attend all his meetings, and report his 
sermons, and what other matter he might deem 
of general interest, in short hand, and write 
them out fully with a view of publishing them. 

Mr. Tenney commenced, at once, to fulfil his 
engagement, and, being capable of following any 
speaker, and reporting his sermon or address 
fully, no doubt was entertained of his giving 
true and faithful copies. 

On the 17th, Dec. the publisher left town and 
did not return untill the 9th of January, during 
all which time, he heard nothing directly, or indi- 
rectly from his reporter, until he arrived at Mont- 
pelier on his return, ( 8th January ) where he heard 
many reports of Mr. Burchard's buying Mr. Ten- 
ney's notes &c. &c. A statement of which may be 
found in the Appendix. 

That Mr. Burchard, or his friends, should not 
be able to bring the charge that the publisher in- 



IV ADVERTISEMENT. 

tended to misrepresent or c garble ' his sermoas, 
he addressed a letter to him, at Hinesburgh, of 
which the following is a copy. 

Burlington, Jan. 19, 1836. 

Sir : — I have some six or seven of your ser- 
mons delivered in this town, — address to the 
anxious — address at communion — Prayers, &c. 
which I intend to publish. Should you wish to 
correct them, copies will be furnished you for 
that purpose. 

As it will give a more perfect view of your 
whole system, and of your c peculiar manner of 
illustrating truth? — I should like to add the man- 
uscripts you purchased of Mr. Tenney. — If you 
will send me those, I will publish them with what 
I have — give you an opportunity to correct the 
whole, and allow you a fair copy right. 

An early answer is requested. 

Waiting which, m 

I am sir, very respectfuly, 
Your obedient servant, 

CHAUNCEY GOODRICH. 

To the Rev. J. Burchard. 

This letter was put in the Post Office at Bur- 
lington the day it was written, and would reach 
Hinesburgh the Friday following. Mr. Bur- 
chard continued in Hinesburgh until the Monday 
or Tuesday after. 

That there should be no mistake as to the let- 
ters reaching its proper destination, the publisher 



ADVERTISEMENT. V 

at the same time, addressed a letter to the Post 
Master at Hinesburgh, of which the following is 
a copy. 

Burlington, Jan. 19, 1836. 

Sir : — I have, by this Mail, sent a letter to your 

office, for € Rev. J. Burchard. 5 Should he leave 

your town before you receive it, I wish you to 

ascertain where it may reach him, and forward it. 

Your obedient servant. 
CHAUNCEY GOODRICH. 
ToT. W. Gibb, Esq. P. M. > 
Hinesburgh^ Vt. ) 

As this publication has been often charged to 
the Faculty of the University of Vermont, it is 
due to them, and to the public generally, to say, 
that they had nothing to do, directly or in- 
directly, with any transaction connected with, 
or relating to this publication. The plan was 
formed and the Stenographer had been some time 
engaged in taking notes before it was known 
to any one of them. 

Many, may object to publishing from notes 
of sermons, taken at the time of their delivery. 
To this, the publisher will only say, that it is cus- 
tomary, not only to publish law reports, but ser- 
mons in this manner, and, that any sermon, or ad- 
dress, when once delivered to the public, is pub- 
lic property, unless the author secure a copy 
right, which he can do only by publishin. As an 
instance of publishing in this manner, the publish- 



Vi ADVERTISEMENT. 



er will only refer to a late publication, ( Finney^s 
revival Lectures' which were reported, as deliv- 
ered, and published by the Editor of the New 
York Evangelist without the aid of short hand. 

The publisher, originaly, intended to publish 
the sermons as delivered only without comment, 
and regrets, that a part of the notes w r ere disposed 
of, or any of the circumstances connected with it, 
or subsequent transactions should have occurred, 
which have rendered it necessary to add the ap- 
pendix to give a more complete view of the whole 
subject.* 

It has been the aim of the author of the Appen- 
dix, merely, to make a simple statement of facts 
without comment, and, as such, they are sub- 
mitted to the public, wishing every reader to 
form his own opinion of them, and of the 
peculiar system which has occasioned their pub- 
licity. 

C. G. 

Burlington, Vermont, March 21, 1836. 

*With the exception of the private conversation/ related, it ia 
believed every part of the Appendix may be full/proved, and to 
substantiate that the publisher has thought proper to add the dep- 
osition of Mr. Tenney. 



NOTE TO THE READER 



On page 66, first line from the bottom, for Dr. 
Taylor, read Dr. Tyler, Page 89, twelfth line 
from the top, for was, read were. Several other 
not important errors, have escaped our notice, in 
the hurry of publication, for which the indulgence 
of the reader is solicited. 



SERMON I. 
Psalm li., 12, 13. 

Restore unto me the joy of thy salvation, and uphold me icith 
thy free spirit. Then will I teach transgressors thy ways, and 
sinners shall he converted unto thee. 

My friends, David, who spake these words, was 
a king. Myriads' stood around him, ready to do 
his will. He cared not for worldly favor or pop- 
ular applause. And, indeed, why should he ? — 
for he possessed all that heart could wish. Yet 
although surrounded by these earthly blessings 
he had lost the joy of salvation. It was after his 
great crime — after Nathan had repeated before 
him the inimitable parable of the ewe lamb which 
pierced him to the very soul — it was then, I say 
he cried out in the language of the text : — ' Re 
store unto me the joy of thy salvation, and uphold 
me with thy free spirit. Then will I teach trans- 
gressors thy ways and sinners shall be converted 
unto thee.' David had lost the free spirit of grace 
and cried to God for mercy. David felt right, my 
iriends, — for what is a man without spirit? — what 
is a minister ? A corpse ! a spiritless corpse ! — 
a lifeless piece of clay. What makes a corpse ? 
The absence of the spirit. What makes a spirit- 



I 

tial corpse ? The absence of the Holy Ghost — 
the free Spirit of God ! 

Now, many of this Church are in a cold state, 
I dare say. I dont mean to say they are worse 
than in other places, but I always find them so. 
My friends, how do you feel ? I would ask you 
in a kind and affectionate manner, — how do you 
feel ? Have you lost the joy of your salvation- 
are you stupid and lukewarm? Well, just turn 
to your Bibles and see what God Almighty says 
about Church members who have lost the joy of 
their salvation. [Revelations 3d chapter, 13th 
15th and 19th verses,]— Hark ! ' He that hath an 
ear, let him hear what the spirit saith unto the 
Churches — I know thy works, that thou art nei- 
ther cold nor hot. I would thou wert cold or hot. 
— So then because thou art lukewarm and neither 
cold nor hot, I will spue thee out of my mouth. ' 
What a tremendous rebuke was this to the Laodi- 
cean Church ! This Church is in the same situa- 
tion. Hear what God says, c ye are lukewarm,' 
that is, nauseous like warm water taken into the 
stomach — so then, c I will spue thee out of my 
mouth. ' And so he should too — for what can he 
do with a lukewarm, stupid Christian ? Why, he 
is neither the one thing nor the other : neither a 
Christian nor an infidel. You all remember the 
beautiful story of Jacob's vision of the ladder. — 
how, when he was flying before his infuriated 
brother Esau, he was overtaken by night in the 



forest — how he laid his weary head upon the 
stones which he^had heaped up for a pillow, and 
while he slept, with no lamps but the twinkling 
stars and no covering but the canopy of heaven, 
he had a dream, — he saw a ladder reaching from 
the earth to heaven, and the angels of God were 
ascending and descending upon it, and Jesus 
Christ, the angel of the Covenant was at the top. 
Now, this ladder represents faith. All of you 
have been up some'rounds of it. There's a man 
gays he has been up on the fifth, and is now on 
the third. Here's one who says he has been on 
the eighth round, and after having retrogaded 
three rounds, now stands on the fifth. There's a 
man out yonder, says, c I believe I've been up 
some rounds, and was once on the fourth.' Well, 
where are ye now, friend ? c Why, to tell the 
truth, I'm flat on the ground ! Now friend, you 
who profess the religion of Jesus Christ — Wake 
up ! — Wake up, and become ardent in the cause. 
Depend upon it, if you continue in your present 
lukewarm state, you come under the awful de- 
nunciation of Jehovah. You must have faith. 
God can't use ye without faith and he wont use 
you ! — You must put away the sin of damning 
unbelief. Murder holds no comparison to the 
great sin of damning unbelief ! There's a man, 
now — Let the minister ask him, Do you believe ? 
1 Why yes.? — Well, have you got faith, friend ? 
^-~ What round are ye on ? — He'll look him right 



in the face, and say c Why, really I don't know — 
I believe I haven't got much faith, but then you'll 
find we're all just so. All just so? How ri- 
diculous this is. — There's a man from Manchester 
holds a promissory note against a merchant in 
Burlington. It becomes due, — he presents it. 
c Oh, I can't pay it,' says he. Can't pay it !— Why 
not ? — Aint you able ? c yes, — but we donH 
pay our debts here in Burlington. If you'll just 
take the trouble to enquire, Sir, you'll find us all 
alike in Burlington.' Well, you don't suppose 
this is going to excuse you, do ye? — Here Sir? 
I've got your promise and your signature and you 
must pay me. Now friends, dont you see your 
being all alike dont excuse ye. The very mo- 
ment the Church get out of the way, salvation 
will flow like a mighty river ! 

Now, sinner, dont you stumble over cold, life- 
less Church-members into hell, — Don't delay — . 
dont wait for them to grow better, but give your 
hearts right up to Christ. I don't want you to be 
a long while under conviction — I don't want to 
make you willing to be damned for the glory of 
God.— It's as much as I can do to make people wil- 
ling to be saved ! People used to think a man 
must be a long time under conviction — -three or 
four weeks at least, and very often a man would 
be six months getting religion. But my friends, 
this is all wrong. I tell you it's all wrong. — It is 
just nsthe devil would have it. Dont you know n 



man sins against the Holy Ghost when he's wait- 
ing, waiting, waiting for a sudden conversion as 
if by a galvanic shock ? To make it plain. Sup- 
pose I had a son Henry,— He had run away with 
old Gihbs, the pirate, and had gone with hipa to 
the West Indies in his little schooner, and killed 
twenty men. 1 happen down to New York and 
meet him on the dock. Says I, you must leave 
off this awful business and return home, or you 
are ruined forever. Tell me directly, will you 
doit? 'Well,' says he 'I dont exactly know 
about that, father. I dont know as I feel pre- 
pared. — I want to reflect a couple of hours, wheth- 
er I'll murder any more men V Why, my son, 
you ought to be damned for hesitating a moment! 
Ah sinner, you've murdered Christ — your Savior 
your only hope ! How long will you continue 
to pierce his side by continuing in rebellion against 
him. c Stop, 5 say you, i I want to reflect whether 
to drive any more nails there P 

When a man is under conviction, what shall he 
do ? Why, the minister used to tell him to read 
his Bible and pray. Now I jjont want you to do so, 
you will be apt to distract your minds and ulti- 
mately lose all feeling on the subject. Fasten 
your minds on a few, — two or three of the most 
prominent promises. One is as good as twenty — 
give yourselves up to Christ for him to rule and 
reign over you for time and eternity, and you 
shall obtain salvation, Suppose I was drowning. 



6 

— had fallen overboard : — there were twenty ropes 
thrown out. I take hold of one, dont like it — 
try another, and another. Pll choose this one* 
No, that is more convenient. All this time I am 
growing weaker and weaker, and get benumbed 
with the cold, and at last sink down and am lost 
among all these chances of escape ! Now, 1 
should be a fool, shouldn't I, to throw my life 
away so? Well, the sinner acts just about as 
consistently when he thinks he's going to get sal- 
vation by reading his Bible merely. 

Do you want a revival here ? ' Why yes,' Well 
how are you a going to get it, if you have lost 
the free Spirit of God, and have no faith ? 'Owe 
are going to pray. We'll pray in our closets and 
in our families, as we have done We'll go to 
meeting and to conference. ' Why, my friends, 
do you expect a revival on these conditions ? 
Nonsense! c But we hope the blessing will 
come.' Hope it will come ? God commands yon 
to have it. If you want refreshing here — if you 
want sinners, who are exposed to the eternal 
wrath of God, to be converted, you must come 
to the determination to exereise faith. Faith in 
the Lord Jesus Christ. You must form the reso- 
lution ! Faith's what does it. Make up your 
minds to do it . Before y<*u can do any thing you 
must form a determination. Why you couldn't 
have come to this house if you hadtft first deter- 
mined to do it. 



Now Christians, you see how necessary it is 
that you have the joy of your salvation restored. 
It's of no use for you to talk to sinners unless 
you have the spirit of God in your ovm hearts. 
They'll laugh you to scorn and make you asha- 
med of it. [Keep those boys still there, by the 
door.] O what a stupid state this Church is in ! 
My soul ! You have been as cold as Greenland 
these two years! — You'll almost freeze one to 
death ! The Church must come out ! Come out • 
If you want to get to heaven yourselves or see 
others converted, you must act in earnest ! Dont 
serve the devil any longer with one hand and 
God with the other ! There's no being on earth 
I so detest as a hypocrite. I wont be one. You 
eant talk about God and salvation. i Ye are dumb 
dogs. J You need not laugh, — this is Scripture. 
God calls you so. You cant talk about these 
things, &o as to make people believe what you say. 
Why not ? For this plain simple reason. ' Out 
of the abundance of the heart the mouth speak - 
eth.' 

See that man there, — what's he doing? He's 
making a speech at the election. Dont you see 
the people crowding around him, — all attention. 
What makes the man talk so ? O, politics ! poli- 
tics i politics ! He's full and running over with 
politics. So with the tract agent. I never saw 
a tract agent in my life but was full of tracts, 
tracts — nothing but tracts. He's all tracts, with- 



3 

out and within. His whole soul is in the work* 
and so it ought to be. Just so with the Temper- 
ance agent. — He's all temperance. Just so with 
the lawyer. He's always talking of his briefs. 
The doctor — he can hardly meet a man without 
almost instinctively, trying to feel his pulse. So 
with the warrior. — Even on his death-bed he is 
full of his profession. In his last dream Napole- 
on cried out c To battle!'' So with the Christian 
who feels the importance of his subject. When 
he feels as David did to cry out ' restore unto me 
the joy of thy salvation,' — what then ? c Sinirera 
shall be converted unto God. ' 

Christians ! You who profess to believe cha 
sinners are exposed to eternal damnation, — you 
must get the joy of your salvation restored and 
pray, and get back the free spirit of God in your 
own hearts, or they will never, never, never be 
converted ! Your only hope is in the Spirit of 
God. You cant talk to sinners without it, any 
more than I can. I wouldn't have come all the 
way here to Burlington to try and have these poor 
lost sinners converted, unless I had supposed that 
the Holy Spirit was here ! Talk to a sinner about 
his eternal interests, without the joy of salvation 
and the spirit of God in your own hearts ! Why 
you might as well talk to the armed rhinoceros or 
Norwegian bear! 1 believe God sent me here. 
I came to help your minister, and if the grace cf 
God assists me, 1 will help him as a poor piece of 



clay. But to what purpose do I entreat the sin- 
ner to repent, if I have not GocPs eternal Spirit 
lighting up my own heart, and showing itself in 
my very countenance! 1 might as well entreat 
the lightnings to stay (heir coarse ! God help this 
Church to see their need of faith and of the Ho- 
ly Spirit ! 

And now, sinners, — let mi tell you, you are in 
the hollow 7 of God's hand I — One single breath of 
the Omnipotent Jehovah woi; you to per- 

dition in a moment ! God be just in doing 

it, and all the hosts of heai Id shout Amen! 

— Amen ! ! — Glory be to God ! Yet he upholds 
you — guilty rebels, every ! yj draw ! Be 

ye reconciled to God is til you 

must obey it, or you are 1 

A Mr. , one of the converts at Middle- 
bury, had been seeking G is bible 
for 20 years. He came to . aiing— -gave up 
his heart to Christ while siUii .at anxious 
seat, and fell into the arms of Jesus !. And now, 
I want every man, wc: (j ou * n &e 
gallery there too) to cc -Q these 
anxious seats. Come ! Come forward ! We wont 
hurt ye ! [ Comes down from the pulpit] Many 
a one blesses the day when he took this first step e 
Dont be ashamed of Christ ! — Make room, there 
you old professors ! — Clear those seats if you 
please! Come, we invite you to come forward. 
Christians will pray for you. God hears and an- 



# 



10 



awers prayer, dont he ? May be you will get the 
blessings ? 

Mr. Converse. Many regard this as a com- 
mitment. It is so. This is just what w r e want. 
Ought you not to commit yourselves at some- 
times ? Most certainly. 

Mr. Burchard. Many have objections to this 
method of proceeding, but if any man can tell me a 
better way I will thank him. I certainly would 
thank hira most kindly. Supposing a man has 
the fever and ague — he feels very cold. — He is 
a shivering round on the East side of the house 
and can't get warm. All he can do, he can't get 
warm. I raise him up and take him around to 
the South side. The sun pours down his rays f 
and he soon begins to feel comfortable. Before, 
he had only the light : — now, he has the rays. 
We have put him w 7 here he can feel. The man 
that takes these anxious seats will be apt to take 
them again, and again, till finally, he gives up 
his heart to Christ and goes home rejoicing. As 
brother Converse has just said, we want to get 
the sinner to commit himself. What are you do- 
ing there, Paul ! Take care ; — aint you commit- 
ting yourself ? 4 Blessed be God, I am,' says Paul. 
But aint you saying a little too much, when you 
declare that you will serve Christ whom you have 
just been persecuting. ' No, 5 says Paul c I will 
do all I can to glorify his name, and thank God if 
I am counted w 7 orthy to suffer reproach for hi* 



11 

name's sake. 5 Here's a committal, Paul the 
great apostle of the Gentiles committed himself. 
[Burchard mounts a bench.] Sinner ! hear what 
the prodigal says :- — I've strayed from my father's 
house — I've wandered far from the path of duty. 
Here I am, all in rags — nothing to eat but these 
husks. 1 cant eat husks ! Well, says I, why 
dont you go home to your father's house — he has 
bread enough ! O says he, I cant do that. I cant 
commit myself. I'll do every thing but that ! — 
but cant commit myself. I'll do every thing but 
that ! But finally, he musters his courage and sets 
out. It's done ! — He arrives safe, and his father 
weeps and rejoices over his long lost son ! So 
with the sinner. He's willing to do every thing 
but the right one. Willing to be any thing but a 
Christian. 

Now, sinners, I want to get your minds into 
the willing posture. I want to introduce a train 
of thought. Nothing is so well calculated to pro- 
duce the desired effect as these anxious seats, 
I wouldn't have you think there's any virtue in a 
front seat, but by taking these you commit your- 
selves — you take the first step towards the king- 
dom of your Heavenly Father. 

To illustrate. Suppose I tell my son, 'Henry, 
you must go and plough to-morrow.' To-mor- 
row comes. Says I, ' Henry, why haven't you 
ploughed as I told you ?' ? Father,' says he 'I've 
come to a determination not to plough any more. 



12 

1 urge him, he continues obstinate, and wont do 
as I bid him. l Well, ' says I, c Henry if you 
wont do as I want you to, you must leave my 
house. — Here are fifty dollars, — take them, and 
dont let me see you again till you alter your 
course of conduct and become willing to obey 
me.' He takes the money and starts off. Well, 
he gets down to New York, — gets into a gam- 
bling house among sharpers, andbefore he knows 
it, loses all his money. It's all gone to the last 
penny. He sells some of his clothes, and sets out 
to come home. He is taken sick at Poughkeepsie 
and is obliged to stay there a long time. One 
night about 10 o'clock, — just as I am reading a 
chapter in the Bible before going to bed, — who 
should open the door but my son Henry. He 
walks right past me, and kneels — in the attitude 
of prayer. I could hardly believe my eyes — he 
was pale and emaciated, and his garments all tat- 
tered and torn. Says 1, Henry, — did I not tell 
you never to let me see your face again till you 
became a better boy ? 'Father, ' says he, 4 I am 
sorry for what 1 have done. 1 have been sick, 
and as I don't expect to live long, I have come all 
the way back to get your blessing before I die.' 
I see he is penitent; — his haggard looks tell me 
he is in earnest. I lay down my Bible, clasp 
him to my bosom, and he is forgiven in a moment ! 
This is the very course you ought to take, my 



IS 

friends. Give your hearts right up to God your 
Heavenly Father, and he cannot refuse you sal- 
vation, — he has promised it and his promise shall 
stand forever. * * "* * 



SERMON II. 

I shall make a few plain remarks on the portion 
of Scripture contained in the Gospel according to 
Mark 10th chapter — from the 46th to 52d inclu- 
sive. 

•And they came to Jericho : and as he went out of Jericho with 
his disciples and a great number of people, blind Banimeus 
the son of Timeus, sat by the highway side begging. And 
when he heard that it was Jesus of Nazareth, he began to cry 
out, and say, Jesus, thou son of David have mercy on me ! And 
many charged him that he should hold his peace, but he cried 
out the more a great deal, Thou son of David have mercy on 
m». And Jesus stood still, and commanded him to be called. 
And they called the blind man saying unto him, Be of good 
comfort, rise, he calleth thee. And he, casting away hi3 gar- 
ment, rose, and came to Jesus, And Jesus answered and said 
unto him, what wilt thou that I should do unto thee ? The 
blind man said unto him, Lord, hat I might receive my sight. 
And Jesus said unto him, Go thy way : thy faith hath mad* 
thee whole. And immediately he received his sight, and fol- 
lowed Jesus in the way.' 

The object of Christ's mission was to make it 
consistent for God to save souls, who were ex. 
posed to the curse of his violated law. He was 



15 

such a Saviour as we want — he was bone of our 
bone, and flesh of our flesh. He could sympa- 
thise with the sons of men, for he was tempted 
in all points like as we are, although without sin. 
He was born of a virgin — his cradle was a man- 
ger and poverty his lot. The Son of Man had 
not a place whereon to lay his head. He was 
sought unto by many and turned none empty 
away. Even humble females came to him for ad- 
vice and instruction. And, I dont know why it is 
so — but such is the fact that at the present day 
twice as many females as males attend the ordi- 
nances of God's house- 
But to return : Bartimeus, the son of Timeus 
sat by the highway side begging. We may sup- 
pose, to paraphrase it in our own way, that he sat 
just as we see beggars now a days in the streets 
of our large cities, to obtain a penny from the 
passing traveller. By and by a noise comes to 
his ear. He hears the sound of coming feet, as 
the multitude comes nearer, like a great army; 
1 What's that noise there ?' he cries. * Hark ! 
What's that sound I hear?' ' The Son of David 
is coming !' Now this poor blind Bartimeus was 
an intelligent sort of a man — he knew a Mes- 
siah was promised, and he believed in him. They 
had read the Scriptures to him. — He had heard of 
the Son of David and of the miracles he had 
wrought. Hark ! he hears the people shout— 



16 

1 The Son of David comes!' 4 Now, says he to 
himself, I'll have my eye opened. — He cried out 
in the language of the text, c Son of David, have 
mercy upon me ! — Have mercy upon me !' Stop 
your noise, said some one in the crowd, — you 
poor, degraded beggar ! — What ! do you suppose 
the Son of David will answer you ? But he 
cried out the more. — c Son of David — have mer- 
cy upon me ! ' Just then the Messiah was pas- 
sing, surrounded by ten or fifteen thousand peo- 
ple : — for our Saviour used very often to preach 
to five, or ten — or even twenty thousand. ' Now,' 
thought Bartimeus, c this is my only chance.' He 
cried out again, at the top of his voice, — c Son of 
David, have mercy upon me.' He heard him 
this time. The Messiah stood still and command- 
ed him to be called. Some of the multitude took 
him by the hand and led him to Jesus. < What 
do you want, blind man ? ? says he. ' Lord, that 
I might receive my sight !' No sooner said than 
done, — the scales fall from his eyes, his sight ii 
restored, and he goes on his way rejoicing. 

Now sinner, this is just the course I want you 
to take. Go into your closets — pray for your- 
selves that God will give you light. Some say a 
man's heart is a closet. No, no, it only means 
privacy. How would this sound, I want to know ? 
—•' Do you, Mister Benson, go into your heart, 
and when you have got in, shut the door of your 



17 

heart — (mind that), and then Mr. Benson, do 
you pray.' Pshaw! Nonsense ! In the original 
it means a warehouse, a shop, a parlor, or any* 
place of privacy. If you dont get an answer the 
first time, go again and again — but keep praying 
till God hears your petition, and you obtain salva.- 
lion. 

Well, says one, I thought prayer was simply a 
desire of the heart. No, no ! Bartimeus migh 
have sat by the way side all his life time, all the 
time sincerely desiring in his heart to have his 
sight restored. Dont you see the mere desire 
wont answer ? This poor blind man prayed — he 
called earnestly and sincerely upon Jesus : — and 
the more the multitude opposed him the moi€ he 
prayed. So you ought to do my friends ; — I tell 
you— -you go to meeting altogether too much : — 
Every sermon you hear only increases your load 
of guilt. It wont do for you to go on as you have 
done for years past, never praying at all. If you 
ever mean to be Christians you must expect op- 
position ; — but pray although you are opposed by 
principalities and powers. Ah sinner! Could 
you realize your own situation, how you would 
pray ! How you would agonize \ Go — look at 
that burial ground ! The lightnings flash, and the 
winds whistle over it !-r-ali else is silent ! You 
cant tell bow many have gone to hell from Bur- 
lington J It oisght to make you tremble to ihi*k 
5* 



18 

of it. The very thoughts of eternal hell will . 
make a man's hair stand ! I entreat you then, to 
•pray like the poor blind man, c Son of David have 
mercy on me !' 

Bartimeus threw off his outer garment that he 
might run more easily among the multitude. This 
represents self righteousness and all merit for the 
works of the sinner which must be cast off. There 
is no merit in a long conviction. God never re- 
quired any such thing. If a boy hated his father 
do you think he would get any praise for delay- 
ing to do his duty and becoming a dutiful son? 
No ! every day he continued in rebellion would 
enhance his guilt. There is an error which pre- 
vails very extensively in regard to this subject 
A man is seeking for salvation : he has been fou r 
weeks under conviction. The minister tells him 
to go home and read his Bible and pray, and if he 
continues in the same state of mind, he may con. 
elude that he has got the c effectual calling^ and 
if not, that it's only the c common calling^ Well, 
if the man concludes that he has got the effectual 
calling, at the end of some weeks he is taken into 
the Church. c There,' says the deacon, c mark 
my words, there's a man that'll wear.' Now my 
friends, this is wrong — wholly wrong, 

The reason why so few errorists are converted 
is that they do not feel their blindness — they don't 
feel as if they stood in need of a Saviour. Mister 
you may contradict this, if you please but you'll 



19 

find it true. Mark me, I say, you'll find it true. 
Well, when a man asks like the poor jailer ' what 
shall I do to be saved? 5 shall I tell him to believe' 
and give up his heart to Christ ? Stop, says onei 
you ought to be six weeks about that ! Yon 
ought to be in anguish of soul a long time, — and 
then, perhaps, God will have mercy upon you, 
when he sees how you are struggling. Nonsense ! 
The fact is, this is a contrivance of the devil, 
making men put confidence \n a long tedious con- 
viction, and then making them claim salvation m 
consideration of what they have suffered. It is 
all self righteousness, which must be cast off as 
the blind man's garment was, or you can never 
have your eyes open to a s£nse of your situation. 
Self righteousness clings to man as tight as his 
very skin. — The sinner cannot submit to say 4 l 
am a poor, blind, miserable wretch exposed to 
God's vengeance.' He still flatters himself that 
he has some merit — some redeeming traits in his 
character. I have read of an Athenian soldier, 
what we now a days call a grenadier. A vessel 
— one of the enemy's vessels was pushing off, — 
The army was coming up and he ran out of the 
ranks down to the beach and caujht hold of th« 
prow with his right hand. They cut that off. — 
Then with his left. They cut that off. He next 
seized the prow w r ith his teeth — off went his head. 
With just such desperation the sinner clings to 
his self righteousness ! I heard of a gentleman 



20 

in Virginia, a pious man. He asked one of his 
aegroes one day, who had experienced religion, 
how long he was under conviction. ' Two days, 
master. 5 Two days ! said the gentleman, I was 
two months under conviction. Well, master, said 
the negro,it always take you rich men a great while 
to go to Jesus, you got so many clothes — but when 
poor black man feels he need Savior, — he got no 
property — no clothes to trouble him — he runs 
right to Jesus ! It is a fact that salvation flows to 
honest, unsophisticated country people, with far 
more ease — they know salvation must come 
through the channel of ordinances, and they come 
into the kingdom with far less trouble. But feo 
return. When the poor blind beggar had his eye 
opened, he leaped for joy — he gazed around him, 
he saw the ■multitude — .every thing looked beau- 
tifully. He looked at the cerulean arch over his 
boad with admiration — he gazed on the face of 
the handsomest man that ever lived — the Son of 
David, who had just opened his eye ! What a 
moment of delight was that ! Thus feels the soul 
loosed from sin by the Holy Spirit. Thus the 
young convert feels 5 as it is well expressed, 'full 
©f joy unspeakable and full of glory !' 

How did poor Bartimeus go to Christ? H© 
could not walk alone, being blind. Well, why 
didn't he despair ? 0, because he knew that some 
of those who were not blind would help hipnu 
They took him by the arm and pressed through 



21 

the crowd — they cry c give way ! — give way V and 
the surrounding multitude stood back. They led 
him right up to Christ : — 'There, Messiah, we've 
brought you a poor blind man, who wants his eyes 
opened — we cant do it.' ' I know it,' says he, 
you have done your duty, the rest remains for 
me. ' They had brought the man where he would 
*eel the mercy of the Saviour. They had brought 
him directly before his notice. Wei!, when I ask 
you by and by to come forward, you will ask 
' why take the front seats 9 Why take the front 
seats ? What good will it do ?' Why would yon 
place a man who had the ague on the south side 
of the house ? Why, to warm him I suppose. 
What makes the boy take a convex glass and let 
the rays of the sun fall upon it ? This might seem 
a little curious at first, but pretty soon you see 
the powdev flash, and then you see he has been 
bringing the rays to a focus. Now, just so by 
these anxious seats, we purpose to bring truth to 
bear on your consciences. 



SERMON III. 

Matt. xiv. 22, 31. 

And straightway Jesus constrained his disciples to get into a ship, 
and to go before him unto the other side, while he sent the mul- 
titudes away. And when he had sent the multitudes away, he 
went up into a mountain apart to pray: and when the evening 
was come, he was there alone. But the ship was now in the 
midst of the sea, tossed with waves : for the wind was contra- 
ry. And in the fourth watch of the night Jesus went unto 
them, walking on the sea. And when the disciples saw him 
walking on the sea, they were troubled, saying, it is a spirit ; 
and they cried out for fear. But straightway Jesus spake unto 
them, saying, Be of good cheer ; it is I ; be not afraid. And 
Peter answered him and said, Lord, if it be thou, bid me come 
unto thee on the water. And he said, Come. And when Pe* 
£er was come down out of the ship, he walked on the w y ater 
to go to Jesus. But when he saw the wind boisterous, (that ia 
"blowing violently, and the waves roiling) he was afraid ; and 
beginning to sink, he cried, saying, Lord, save me ! And im- 
mediately Jesus stretched forth his hand, and caught him, and 
said unto him, O thou of little faith, wherefore didst thou 
doubt ? 

A few remarks by way of inference. Firstly, 
While Peter could walk he was not afraid, but 
when the wind became boisterous, he became 
intimidated by the circumstances around him. 
They were such as would frighten any man. — As 
he looked at them, and the apparition before him. 
his very heart sank within him. His feet began 
to sink the moment his faith failed him. This 
gave rise to the crj c Lord, — save me !' I will 



23 

only detain you about fifteen minutes with this in- 
dividual. I dont design to give you a discourse 
this afternoon. I cant do it and get through with 
the business which is to be done. But then, to 
return to this man. Suppose, when he was safe- 
ly on board the vessel and was walking on the 
plank, after he had been taken out, he should ad- 
dress his Saviour thus : — 4 Master, I have been 
thinking about this affair. It makes me feel very 
uneasy. — I believe I ought to have been taken up 
on the right side of the deck of the vessel. 'Well,' 
said his master, l you was overboard, wasn't you, 
Peter ?' O yes — Pve no doubt I should have 
been drowned before this time if you hadn'nt 
helped me out. ' Well, Peter, if you are only 
safe, why need you to care which side of the ship 
you were taken out on ?' O I dont feel safe — I 
think I cant be really safe. — -To tell the truth you 
did not take me out as I expected.' 'Well, Pe- 
ter, if you aint satisfied, just jump overboard and 
try it again.' O no says Peter, thank you. Pd 
rather stay where I am !— but after all, I believe 
I aint exactly safe. 

Some people talk just about like this. ' O we 
like salvation. — Like to see sinners converted, but 
then — we dont like the way you doit /' They are 
so wrapt up in prejudice, that they don't care i^ 
men all go to hell, if they wont be saved exactly 
according to their notions. They're very much 



u 

rejoiced to see sinners get into the ark of safety, 
if they'll only come up on the right side of the 
ship. What folly! — to set themselves up to dom- 
ineer over God Almighty —to say how his eter- 
nal spirit shall operate ! ! 

4 The windbloweth were itlisteth, we hear the 
sound thereof, but cannot tell whence it cometh? 
or whither it goeth.' Who would think of finding 
fault with the wind for not blowing just to suit 
him ? Here comes a man. — Says he ' I wont have 
anything to do with such a wind. You may talk 
as much as you have a mind to : I wont have any 
thing to do with these Vermont winds. They 
dont blow at all as they do where I live.' Well, 
friend, what are you going to do about it, eh ? — 
I dont believe your muttering and scolding will 
change 'em nuch one way or the other. 'Well, 5 
says he, c I told you I wouldn't have any thing to 
do with them, and I wont — that's flat !' 

Well, what's the result ? The poor man scolds 
and frets about the wind, but the w T ind continues 
to blow on in spite of him. Just so when there 
is a revival, and the wind of the Holy Spirit is 
blowing mightily, and sinners are prostrated by 
its influence — Some men say 6 I wont have any 
thing at all to do with it — I object to it altogether. 
It doesn't agree with my metaphysical mind, I 
would say, I mean, my old fashioned notions, — 
and so on /' 
Why didn't he put me over three or four streaks 



25 

of plaiik says Peter ? True I hope I am safe, but 

it aint in the way I expected, Dont you see friends, 

this is mere nonsense ? You're a pretty fellow, 

aint you, Peter ? —what's the difference to you, I 

want to know, so long as you are safe aboard the 

vessel ? 

Secondly. Another query which might have 

arisen in Peter's mind. < I don't know as I was 
in the water long enough. I rather think I ought 
to have been there about three weeks !' What's 
that, Peter ? c Why — I am afraid I was not in 
the water long enough. — If I had only laid there 
three weeks, then the master might have taken 
me out, and it would have been a complete cure. 
— I should have felt perfectly safe. ' Well Pe- 
ter, is there any other reason why you feeldissat 
isfied ? '0 yes. I dont know — I believe I didn't- 
feel bad enovgh when I was in the water ! I 
ought to have gone down two or three times, (I 
believe they drown the third time) but if I re- 
member, 1 didn't go down at all. I dont believe 
I felt bad enough. They say it is indispensably 
necessary to feel like death in order to be safe,' 
O what nonsense I And yet people now a days 
talk just like this ! ; No,' says Peter, ( My Sav- 
iour put me as upon a rock, and I am safe, thanks 
be to his name ! I cried out, Lord, save me, — 
6ave me any how. I give myself away : — the 
Saviour was there and caught me ! 

A word to you sinners. You must take th* 



26 

same course. You are drowning — not in a wate 
ry grave, but in eternal hell f Just cry Lord, 
save me — exercise faith, for when Peter's faith 
failed him his feet began to sink : — throw your- 
selves into the arms of God's mercy, and he will 
put your feet in a sure place, even on the Rock 
Christ. And now I want every man woman and 
child to come forward and take these front seats. 
&c. &c. 



SERMON IV. 

I will direct your attention for a few moments to 
the 5th Chapter of John, 3d verse, last clause : 

Except a man be born again, he cannot eee the Kingdom of Hea- 



ven- 



By these words of the Lord Jesus Christ, to the 
celebrated Nicodemus, a ruler of Jews, he ap- 
pears to have been a very amiable man — it is not 
said in the text that he was not — what the world 
calls c a good sort of a man.' He was somewhat 
acquainted with our Saviour, and with the mira- 
cles he had wrought- He wanted an interview 
with him — I say he wanted an interview with him, 
but the reproach was so great — so great was the 
disgrace of associating with him, or of being seen 
in his company, that he set out by night to visit 
the poor persecuted Jesus. Entering the house 
where he was, he instantly recognised him. 4 Rab- 
bi,' says Nicodemus, ' we know that thou art a 
teacher come from God, for no man can do these 
miracles that thou dost, except God be with him..' 
Now our Saviour understood all about him ; he 
knew what was passing in his mind, and had 
known from eternity. He answered him, to par- 



aphrase it in our own way, ' I know all about you, 
Nicodemus; I knew perfectly before even you 
left your house. I tell you .verily, ' except a man 
be born again, he cannot see the kingdom of God.' 
I acknowledge you to be an amiable man. You 
go- to the Church; pray regularly. Your exter- 
nal deportment is perfectly good. In one word, 
my friends, he was just such a man as you and 1 
would wish to be. What said our Lord ? Verily, 
Nicodemus, notwithstanding all your morality, 
you must be born again, or you will never see 
the kingdom of God. In perfect astonishment, 
Nicodemus asks again, ' How can a man be born 
when he is old ? Can h # e enter the second time 
into his mother's womb and be born ?' Jesus an- 
swered, c Verily, verily, I say unto thee, except 
a man be born of water and of the spirit, he can- 
not enter into the kingdom of God. That which 
is born of the flesh is flesh, and that which is born 
of the spirit, is spirit. Marvel not that I said un- 
to thee, ye must be -born again. The wind blow- 
eth where it listeth, and thou he are si the sound 
thereof, but canst not tell whence it cometh, or 
whither it goeth., so is every one that is born of 
the spirit. Nicodemus answered, and said, c How 
can these things be ?' 

. Now my beloved friends, the astonishment of 
Nicodemus, was no greater than that of many 
others, now-a-days. We shall treat this subject 
in a syllogistical manner, and casting away all re- 



29 

liance on our own strength, hand you over to Hiia 
4 who spake as never man spake. ' Hark! you 
will hear him, first Romans 'filled with all un- 
righteousness, fornication, wickedness, covetous- 
ness, full of envy, murder, debate, deceit, malig- 
nity.' Once more, third chapter of the same 
epistle, speaking of the wicked : c Their throat is 
an open sepulchre ; with their tongues they have 
*jsed deceit : the poison of asps is under their 
iips. 5 What an expression, — c their mouths are 
an open sepulchre,' full of dead men's bones ! — 
rottenness! — throw off the lid: see the greedy 
worm rioting in the mouldering flesh ! The mouth 
of the wicked is just like this: c an open sepul- 
chre ;' their mouths are* full of cursing and bitter- 
ness ; there is no fear of God before their eyes. 
Is not this Scripture ? Why yes. The truth is, 
men donH think of these things. 

So much for the character of man ! There is 
not one of you, professors of religion and all, if 
God should withdraw his blessed spirit, who 
would not become murderers, w r hisperers, back- 
biters, haters of God ; these consequences would 
follow in an instant. 

Do you want proof? Look at France. When 
the goddess of liberty was set up, and the citizens 
of her capital worshipped at her shrine! When 
every bible w r as thrown from that ancient city. 
Blood flowed in the streets of Paris a* noon day. 
All law was at an end ; there was anarchy and 
3» 



so 

wild misrule! Read here the character of man. 
Now let us describe God. Ishall hand you over 
to God's own poet— Isaiah ; c I saw also the Lord 
Bitting upon a throne, high and lifted up, and his 
train filled the temple. Above it stood the Sera- 
phims; eaeh one had six wings; with twain he 
covered his face, and with twain he covered his 
feet, and with twain he did fly. And one cried 
to another, holy ! holy ! holy is the Lord God of 
hosts ; the whole earth its full of his glory ; and 
the posts of the door moved at the voice of him 
that cried, and the house was filled with smoke. 
Then said I, woe is me ! for I am undone, be- 
cause I am a man of unclean lips; and I dwell in 
the midst of a people of unclean lips ; for mine 
eyes have seen the King, the Lord of hosts. Here 
you have the description of Almighty God. Hark! 
the very angels of God— the Cherubim and the 
burning Seraphim— veil their faces with their 
silvery wings — crying holy ! holy J holy ! is the 
Lord God Omnipotent ; the whole earth is full of 
thy glory. ' The very heavens are unclean in 
thy sight.' 

Now bring a man all rotten, full of pollution, 
whose mouth is the open sepulchre, I have just 
described — take him into the flaming presence of 
the King of Kings- What has he to do there ? 
What have I to do with <the livid lightnings? 
What has stubble to do with the fire ? What bu- 
iiness has a sinner in the presence of God Om- 



31 

nipotent? Even if there was no hell, he would 
be burned up by the blaze of his glory. The most 
holy saint that ever lived would be burned up in 
a moment ; even Saul of Tarsus would not have 
time to say, 'I am ruined! 5 Ah my friends, de- 
pend upon it, the wicked can never stand and 
look upon Jehovah and live! Jesus Christ, the 
Son, stands between us and the Father, with one 
hand upon the head of the guilty rebel, while 
with the other he wards off the uplifted sword of 
Justice, and shows his Father reconciled. 

Now, to show that there is such a thing as end- 
less, unlimited punishment. It can be shown be- 
yond a doubt, from the grand principle of morai 
assimilation. Well, then, I'll begin to prove it. 
Where does the drunkard find happiness ? Why 
certainly, among those of similar habits, if any 
where. Why ? c O' says he, I feel happiest in 
the bar room or grog shop, because I there find 
companions who talk as I talk and feel as I feel. 
Take the moral young man, (one of these clerks 
in Burlington, for instance) why does he seek 
young men of good habits and character as his 
associates, and scorn the recreant wretch ? Sim- 
ply because they talk as he talks and feel as he 
feels. Weil, my friends, you'll find it so every 
where. What makes politicians get together and 
talk ? O, because they feel an interest fn the 
*ame subject, and feel alike about it. Well, just 
*o you'll find it even in the department of reU- 



32 

gion. There comes a minister : — a very good 
sort of a minister, too, by the way, A few Bap- 
tists want to build a meeting house. One says, 
4 I'll give 500 dollars.' 'Well,' says another, ' I'll 
give 200.' Another says ' I'll give 50,' — and so 
on down, till they get enough. Well, what's the 
matter? O, we want a Baptist minister. Want 
n Baptist minister? You've got a minister, hant 
ye ? O yes, but not a Baptist though. I want a 
Baptist minister. What for ? 0, he'll talk as I 
talk and feel as I feel. 

There's the Methodists :— i We think we are 
about right. We are the followers of old John 
Wesley.' Poor despised creatures as they are, 
— you'll find them very often going off five or six 
miles, right by other meetings to get to one of 
their own sort : — and they'll go to prayer meet- 
ings and camp meetings, and get as happy ! 

Next comes the Episcopalian 1 — with her valid 
forms and true apostolic Creed ! The only true 
genuine, apostolic mother Church. Always right ! 
— never mistaken in any thing. Weil, we dont 
say this isn't right. And they will have a house 
at any rate, if money will buy it. They'll have 
the Liturgy and Prayer book toa, you may depend 
on't. And they always love their minister, I've 
always remarked that. Now r far be it from me 
to exclaim against this. If you want to build a 
house to worship in your own way, you have an 
undoubted right to do it. We have no objection 



33 

They cannot rest till they have their house built. 
They are never at home elsewhere, although they 
may endure other preaching. 

To illustrate the principle of moral assimila- 
tion still farther. Suppose a man travelling on 
one of the great Western Lakes. It was once 
my fortune to travel — I mean by the providence 
of God. I met with a man on one of the pack- 
ets,-^— a very civil man, by the bye. I found he 
was from Virginia. c I am going, said he to play 
cards with a certain man up the Lake. I under- 
stand he plays a deep game. 5 I afterwards learn- 
ed that the same man returned, home with three 
or four thousand dollars in his pocket, which he 
won of the individual he went to gamble with. 
Nov/ let us suppose this indivdiual to have been 
on board a packet boat, when he was going up to 
play with his companion in iniquity at the head 
of the Lake. It was a beautiful night in June. — 
There was a fresh breeze propelling the little 
bark at the rate of five or six miles an hour. He 
looks aloft. All is beautiful. Star after star ap- 
appears in the cerulean arch : — but he heeds them 
not— he is going to gamble ! 

It happens that there are five or six very pious 
deacons aboard, who, we will suppose, are going 
to hold a protracted meeting up the Lake also. 
Well, it comes prayer time — they ask him to go 
down to prayers. 'What,' says he, 'prayers 
aboard a packet sloop ! That's something new. 



34 

However, I'll go down, I think, on the whole. 
Well, he goes down below. The Bible is read, 
— a prayer is made — all passes off well. 

All at once the wind rises. Waves roll — the 
little vessel rocks and pitches among the waves 
— the wind is dead ahead. The deacons take it 
all for the best and think there is a Providence in 
it. They find out what he is going after, and 
pray for his conversion. They talk with him and 
press him on the subject of religion, almost omit- 
ting the rules of politeness. He at lasi gets out 
of patience, and separates from them and goes 
down into (he hold of the vessel. He finds one 
of them praying there too. As a last resort he 
goes into the forecastle, and lo he finds that occu- 
pied in the same way. c Well, 5 says he, c I am in 
a pretty pickle, aint I? — crammed in here with 
these fanatical old deacons, and not a place to put 
the sole of my foot. I do really wish I was 
ashore. He steps up to the captain. — says he 
' captain, I'll thank you to put me ashore. I cant 
abide these fanatical old deacons— they teaze me 
constantly about their religion and what not, so I 
cant take a moment's peace. I wish you'd put 
me ashore.' 'I cant do it,' says the captain — 
' we're twenty miles from land and the wind 
blowing a hurricane. If you've got into bad com- 
pany, it isn't my fault : — I have to take all that 
come.' He sees it is of no use to expostulate 
and gives it up. Now hear that man pray — he 



35 

wanted the wind to blow. If he ever prayed it 
was that the wind might breeze up, and waft the 
little bark into port. 

At last the wind changes. She scuds away 
ten or twelve miles an hour. The pennon is seen 
flying gracefully by those on the shore, as she 
comes majestically up the bay. At last she comes 
to her moorings — he jumps ashore rejoicing. — 
' There,' says he , c thank God for my deliverance! 
He meets with some gamblers who were expect- 
ing him. ' What's the matter,' say they. 'Mat- 
ter! .Matter enough,' says he, C I have been 
wind bound — let me see : — nine days I think. 
We had five or six old deacons aboard. They 
bored me almost to death with their fantastical 
notions. I certainly thought they'd ha' killed 
me.' 'You have had a hard siege on't.' ' Yes 
but thank God, I've got ashore at last. Is there 
any playing to night ?' c Yes,' says one of them. 
'Go up such a street, — turn the corner there and 
you'll see a house with green blinds. Go in, and 
at the end of the hail, you find several steps. — 
just go up and knock at the door.' He goes and 
raps> — r ap rap, rap. They know the knock. A 
gambler cant be mistaken. He is introduced. — 
They sit down around the table. The cigars and 
brandy bottle are set on, — they sit and play and 
chat and grow merry : — and if ever that man sung 
a song of deliverance, it was that he had got rid 
of those ' sycoyhantic old deacons.' 



36 

( 

Well, let us reverse the principle. You'll see 
it will apply just as well. Let there be six or sev- 
en gamblers and only one deacon — a very pious 
man, but with more zeal than knowlege. The 
deacon is up on deck, walking, and gazing at the 
starry vault over his head — it's a beautiful night. 
By and by he breaks out and sings one of his fa- 
vorite hymns, 

* When I can read my title clear 
To mansions in the skies,' 

or some such one- Hark ! The deacon hears a 
noise below, he listens — 'high,' — l low^ — 'garnet 
1 whist.' (it must be whist they're playing) — and 
then comes up a muttering curse as from the very 
belly of hell ! c What, what,' says he, 'what'fr 
this !' The deacon is a good man, but hasn't seen 
the world. 4 I'll stop these wretches' says he, 
* come what w 7 ill.' Down he goes into the cabin. 
4 Put up those cards, 3 says he," c dont you know 
you are violating God's law ? — why, I am aston- 
ished /' They lean back in their chairs, and look 
at the deacon, and wink, and a kind of suppres- 
sed laugh goes round. — c Wontyou set by and take 
a hand r' says one. The deacon is embarrassed, 
he hardly knows what to do ; but finally recollect- 
ing the old adage c not to cast pearls before swine,' 
retreats. Well the poor deacon tries the fore- 
castle and hold, but finds both occupied ; and 
ever and anon as he paces the deck, hears the 
curse come up in the very dialect of the damned ! 



37 

He is in perfect torment, ' this is hell enough for 
rae,' says he, c I hope I may never see a worse 
one.' He goes to the Captain, — • I want to go 
ashore' — C I cant carry you,' says the Captain. 
4 I'll give you twenty dollars,' says the deacon, or 
fifty dollars, or one hundred dollars, if you will 
only put me ashore.' 4 1 cant do it,' says the 
Captain, 4 it's impossible ; I can put you overboard 
if you wish, and then you may swim ashore.' 
4 No ! No ! I want no such thing.' He prays,' 
Lord save rae from this belly of hell, and grant 
that I may get away from these wretches, and 
put my foot once more on land.' At last the ves- 
sel gets into port ; he meets his friends on the 
dock, who are expecting him. They shake hands 
and he is so rejoiced he can hardly contain him- 
self. 'We had six or seven notrious gamblers 
aboard,' says he, ' continually cursing and swear- 
ing. I pray I may never get into a worse hell. 
But is there any meeting to night ?' 4 Yes — go 
up street by two white houses — turn the corner, 
and you'll see a large brick house ; you'll find a 
meeting there.' The deacon goes according to 
direction. He comes into the prayer meeting just 
as they are singing, 

* We are marching though Immanuel's ground, 
To fairer worlds on high,' 

He hears them talk and pray, and if ever he was 
happy it was at that moment. 

Well, you say this is an extreme case ; so it is, 



38 

but you will invariably find it just so in every 
other case imaginable. Just so when we want 
you to come forward to take the front seats— ma- 
ny reply tartly, f Cant you pray for me as well 
where I am ? — Pm very well seated where I am.' 
What makes a man talk in this way ? Because, 
he doesn't like to come where he knows Chris- 
tians will talk with him. He w T ould rather re- 
main with those who feel as he feels, and talk as 
he talks. This is common sense. 

Well, according to the text ; no one who is not 
born again by the influences of the Holy Spirit — 
the third person of the Godhead, shall ever see 
the kingdom of God. Sinner, what would you 
do in heaven? c I would wander over the fields 
of paradise, and see all that was worthy my atten- 
tion.' So you would. l I would hear the music 
of the heavenly harps.' So you would. c I would 
visit the Apostles and martyrs.' So you would. 
But after you had been there six weeks, you 
would wish yourself back again. You would be 
a poor wandering exile. What would a man do 
there who denied the eternal deity of Christ, 
which is the key stone to the whole Christian ed- 
ifice '? He could not praise him when he had 
never believed in him as his Almighty Redee- 
mer. How could he sing of the merits of the 
Lamb of God, when he had never trusted in him ? 
The very devils in hell believe in the eternal deity 
of Christ! they are in this respect more like 



39 

Christians, than the errorists either of England 
or Burlington. Yes ! the very lost powers of the 
pit believe and tremhle. Take one of these, and 
place him in heaven ; what could he see to ad- 
mire ? Infinite holiness and happiness ? Would 
he gaze with pleasure on the enjoyments which 
once were his? Heaven would be to him the 
worst of hells ! Take even the moral man, the 
respecter of religion ; place him in heaven among 
the angels and spirits of just men made perfect, 
and his prayer would be 'deliver me P The an- 
gel puts a golden harp into his hand — Hark! 
what could Nicodemus (a very amiable man) do 
in heaven ? The angel puts a harp into his hand, 
after he has seen all. ' I have seen everything,' 
says Nicodemus, * and wish to go now. 5 c No, no,' 
says Gabriel, 'you must stay and sing the ever- 
lasting praises of Jesus Christ, with all the hosts 
of the Redeemed.' 'Nonsense!' says he, 'I 
sever believed in him.' He would pray Gabriel 
to deliver him, my friends, and would be in com- 
plete misery till he got out. How could he sing- 
praises to a Redeemer whom he never trusted in, 
or tried to obey ? He could not from the very 
nature of the case. He would want to get back 
to those worldly honors and pleasures which had 
so long engrossed his attention. 

To illustrate this. Suppose a young man — one 
of the merchants of Burlington, goes down to the 
city of New York to purchase his stock of snoods. 



40 

He has a very rich uncle there, whom he visits. 
His uncle is very glad to see him and urges him 
to stay. He prolongs his visit — stays longer than 
he expected. One morning he tells his uncle — 
says he, 4 am going to Burlington.' < Going to 
Burlington ! why, what do you mean ? — Do you 
want to leave your uncle ? Haven't I treated you 
well?' 'O yes, and I am very thankful for it, 
but to tell the truth, I left my heart there ■: — home 
is home* even though it be Burlington : besides, 
1 have just received a letter stating that my wife 
is very unwell.' c What says his uncle, 'do you 
prefer that little village of Burlington to the city 
of New York — one of the finest cities in the 
world ? If this is the way you slight my good- 
ness to you, I'll make you stay.' Now, suppose 
it was decreed so, that he could detain him, what 
do you suppose his feelings would be ? The 
most excruciating misery mind could conceive of. 
he would scale any barrier — he would wade 
through fire and water, to return to the objects 
of his affection. He had wandered all over the 
city — he had seen the Park and Battery. c O' says 
he, ' I must go ! I must go — I can't stay away any 
longer from my home. I must go back to Bur- 
lington !' 

Just so with the sinner. After he had seen 
every thing and satisfied his curiosity, every mo- 
ment you keep him in paradise after that, would 



41 

seem an age. You make it a complete hell for 
him ! And you may contradict this, if you please 
— but if you live till you are gray, you can* never 
make two and two any thing else but four. You 
canH make five of U ! 

c Stop, 5 say the errorists, i you make up a doc- 
trine for*is, and then fight against it. We admit 
4hat we are sinners.' Well, says I, you must be 
horn again, must not ye ? c O we believe we shall 
all be changed in a moment, in the twinkling of 
an eye — the Bible says so don't it V But when 
will you be born again, says I, — when you die ? 
'O we believe in Liberal Sentiments. We shall 
all be changed, — that change is the new birth. — 
We mean to live a good moral life and all will 
be well with us.' 

My friends, this is the doctrine of the devil ! — 
who but Beelzebub could delude men in this 
way ? According to your notions, the physical 
pang of dissolution will change the whole man : 
will produce a radical, entire change. As well 
might I expect a Canary bird to change his color 
by merely loosing him from his cage. I open the 
door— he flies away. — i Well,' says one, you don't 
spose that's going to change his color, do ye ?' 
Why yes, I do. I wait patiently — he comes back 
after three or four weeks. ■ Is he white ?' says 
you. No, says 1,-^1 guess he aint changed much. 
'Well,' says you, 8 you must have been very foolish 
to have expected any such thing.' 

4* 



42 

Well, Mister, you say the soul which Is shut 
up in the cage — that is, the body of the poor, rot- 
ten errorist, — the very moment it is liberated, 
will become white as snow. He goes on till he 
is fifty or sixty — sickness overtakes him — he be- 
gins to crumble : — You say the very moment he 
breathes his last breath, that very soul which one 
moment before was black with pollution, becomes 
changed and fitted for heaven — and wings its way 
to the bosom of Abraham ! There goes the Uni- 
versalian ! — he goes and takes his seat at the right 
hand of God. His motto on earth was 'eat, drink 
and be merry,' and he has now gone to the abode 
of everlasting blessedness. Nonsense ! There 
is not a child in this house who does not know 
better. 

When is this change to take place ? When a 
man is dead ? — rotten ? How would this sound ? 
— Rotten man ! repent ! Take him up — see his 
swollen, putrid corpse. See the greedy worms 
crawl over his livid face — picking his eye balls 
from their very sockets ! Rotten man, repent ! 
believe ! Ah, ray friends, this is too serious a 
subject to trifile with, Can you not see that this 
is impossible. There is no repentance in the 
grave ! 

Some say c we shall be changed gradually, 5 but 
my friends^ this changing gradually is only making 
clean the outside of the platter. There must be 
a radical cure. You must he born again ! There 



43 

must be a new creation. To be born again is to 
have a complete moral creation, by the regenera- 
ting influence of the Holy Spirit. c Old things 
must pass away and all things become new. 5 This 
is done by the Holy Ghost, who is sent by Jesus 
Christ from out of heaven. The Holy Ghost 
must establish his kingdom in the heart — and Sa- 
tan must be driven out : — Just as Napoleon, at 
the time he declared himself Protectorate of the 
Powers of the Rhine, after having taken France 
and Italy; took possession, after having repulsed 
and defeated the powers who held sway before. 
The Holy Ghost must set up his everlasting king- 
dom after the heart is freed from Principalities 
and Powers. A man who is truly converted is 
so changed that everybody sees it. Look at that 
errorist there. A week ago he was cursing and 
swearing, at the grog shop or the grocery. In- 
stead of cursing and swearing, he prays in his 
family morning and evening — All the angels in 
heaven exult now the family altar is raised. The 
very man that used to ridicule and blackguard (to 
speak plain) those who profess religion, and talk 
against protracted meetings, around in the bar- 
rooms and such places — now talks of the Bible 
Society and Missionary Society and the benevo- 
lent operations of the day. There's a change of 
heart : one may see that. 

I ask the Universalian — have you got this 
change Sir ? No. It's impossible. No man 



44 

^ean have it unless he is born again by the spirit. 
God Almighty declares there is no other way. He 
says come. The Spirit and the bride say come ! 
Then come forward, while the wind of th« Spir- 
it is blowing. Many have felt its influences since 
this meeting commenced, who would gladly come 
out and say amen, and testify that what I have 
stated is true ! And now I want every man, wo- 
man and child to come forward and take the front 
aeats and be talked and prayed with. &c. &c. 



REMARKS AT COMMUNION, 

I will read a few verses of the eleventh chapter 
of first Corinthians, as this is the chapter which 
has frightened so many young converts at the 
communion table. I say this chapter has alarmed 
many young converts, lest they should eat and 
drink unworthily. Commencing at the seven- 
teenth verse. [House be still.] 'Now in this 
that I declare unto you, I praise you not, that ye 
come together, not for the better but for the 
worse. For first of all, when ye come together 
in the Church, I hear that there be divisions 
among you , and I partly believe it. For there 
must be also, heresies among you, that they which 
are approved may be made manifest among you,' 
What! read it again. c For there must be also, 
heresies among you, that they which are approved) 
may be made manifest among you? Well then, 
my dear friends, it does not appear that the Sav- 
iour contemplated that the Church would be pure. 
I have always thought that God suffered the er- 
rorists to live merely to show the distinction be- 
tween the tares and the wheat. He lets the tares 
and the wheat grow together till the harvest. 
1 Wheoy.e come together therefore into one place. 



46 

this is not to eat the Lord's supper. For in eat- 
ing every one taketh before others, his own sup- 
per, and one is hungry, and another is drunken. 
What ! have ye not houses to eat and to drink in ? 
or despise ye the Church of God, and shame 
them that have not ? What shall I say to you, 
shall I praise you in this ?' I trust you are 
not the individuals to whom Paul alluded. There 
is not one of you in this house guilty of drunk- 
enness. c I praise you not ;' that is, you Cor- 
inthians, that's the meaning of it. ' For I have 
received of the Lord, that which I also deli- 
vered unto you. That the Lord Jesus, the same 
night in which he was betrayed, took bread, and 
when he had given thanks, he brake it and said, 
Take, eat ; this Is my body which is broken for 
you ; this do in remembrance of me. After the 
same manner also, he took the cup, when he had 
supped, saying, This cup is the New Testament 
in my blood ; this do ye, as often as ye drink it 
in remembrance of me. For as often as ye eat 
this bread, and drink this cup ye do show the 
Lord's death till he come. Wherefore, whoso- 
ever shall eat this bread and drink this cup of the 
Lord, unworthily, shall be guilty of the body and 
blood of the Lord. But let a man examine him- 
self, and so let him eat of that bread and drink of 
that cup. For he that eateth and drinketh un- 
worthily, shall be guilty of the body and blood of 
the Lord.' Now what is the meaning of this? 



47 

4 Take, eat, this is my body,'—-' He that eateth 
and drinketh unworthily, shall be guilty of the 
body and blood of the Lord. — For he that eateth 
and drinketh unworthily, eateth and drinketh 
damnation to himself not discerning the Lord's 
body ? What is the meaning of this passage 
which has made so many infidels tremble, for fear 
they should eat unworthily. They, that is, the 
Corinthians, were intoxicated at the very com- 
munion table of our Lord. They had perverted 
the sacrament, and defiled the table of the Son 
with drunkenness, and it was for this that they 
were to suffer the penalty denounced in this chap- 
ter. So they ought to. Don't you see, then, 
that it was only meant for such persons. Well, 
who is there in this house that will do this. None, 
I believe. You don't come for this. Well, but 
we may be deceived. Just so ; so we all may be. 
True, we ought to examine ourselves. He that 
makes a mock of these things, eateth and drinketh 
damnation to himself not discerning the Lord's 
body. c For this cause many are weak and sickly 
among you, and many sleep,' that is, are dead. 
They ate and drank in this way, and God met 
them on the spot, and killed them. God put his 
hand upon them, and hid them in the grave — the 
sepulchre. c For, if we would judge ourselves, 
we should not be judged, but when we are judg- 
ed, we are chastened of the Lord, that we should 
be condemned with the world.' I thought it m* 



48 

duty to explain this passage, as it is one which 
has caused much anxiety among young converts. 
And now, I wish to make one remark. If there 
is any one time when the devil is more busy than 
at another, it is when the young convert first 
comes to the communion table. It is then that he 
'goes about like a roaring lion, seeking whom he 
may devour. 5 Now, my beloved friends, if you 
don't want to come to the communion table — if 
you don't feel as if you could do it, that is the 
very reason why you ought to come. I want 
every one in the house to come. Let them come, 
young and old — come just as you are — as from 
miserable creatures; God welcomes you. 



PRAYER. 

O gracious King ! O Son of God ! We draw near 
to thy Majesty, and beseech thine eternal bene- 
diction to rest upon these people and sister 
Churches. For Vergennes we entreat Thee, and 
for the outpouring of Thine eternal Spirit, Re- 
pulse the powers of darkness — drive back princi- 
palities and powers — let salvation flow abundantly 
— let us see in these symbols, the beneficence of 
God. Let it be a feast of fat things — of wine on 
the lees well refined to thy children. How bles- 



49 

set! it is to set at the table of the King of Kings, 
who had spread his banner over us. We beseech 
Thee to hear, O God, incline Thine ear and hear 
our petition, for Jesus Christ's sake. — Amen. 



REMARKS AT THE ANXIOUS SEATS 

SATURDAY EVENING DEC. 26. 

Many persons have objections to these means.— 
[House sii//] I say many have serious objections 
to these measures. Here comes a man whose la- 
bors God has abundantly blessed. fc Well, 5 says 
one, c I don't care— it's new measures — I'll have 
nothing to do with that fellow ! Away, then with 
your moral machinery /—It's all moral machinery! 
- — there's no Spirit in it ! Away with it ! ? A man 
that knows how to adapt means to produce a cer- 
tain effect : — If he doesn't happen to use precise- 
ly the same means that some others use ; — Oh— 
Away ! Away with him ! 

Suppose I wanted to raise this house two feet : 
Well, how am I to do it ? Why, by the sciew 
and lever. Now, these are my means — these are 
my 'power ami wisdom' by which I will accom- 
plish my purpose. Well, what is preaching the 
Gospel but the means by which salvation is going 
to come to Burlington if at all ? God declares in 
Romans that the Gospel of Christ is the wisdom 
and power of God unto salvation. And on ac- 
count of this, when Paul wrote his epistle, which 
was before the Roman power was broken, — what 



51 

was Rome then ? She sat like Juno among the 
other Goddesses awing a tributary world into sub- 
mission ! 'Well,' says Paul, 'though you are so 
lofty and proud — yet I am not ashamed to speak 
to you, for preaching the Gospel is the wisdom 
and the power of God unto salvation.' When 
Paul was in Lesser Asia, he visited from house 
to house, beseeching them with tears. Now a 
minister may be very good in other respects — he 
may preach and attend to the public duties of the 
house of God, and yet fail iri visiting from house 
to house. No minister preaches the Gospel ac- 
ceptably before God, who barely preaches a cou- 
ple of sermons on the Sabbath. You must bring 
the Gospel before the eyes of the people through 
the "medium of familiar conversation, divested of 
the inverted style in which it appears from the pul- 
pit. The people must be visited. Well, suppose 
instead of going around to their houses, I invite 
them to call at my study — it would be much more 
convenient for me, l( J should go around to vis- 
it, I could not make over ten visits a dny at the 
outside and talk and pray with them. Now this 
.could be done in half the time by having them 
-call on me, c O we!!,' says you, L I've no objec- 
tions to that ; not in the least.' Well, supposing 
my study isn't large enough to accommodate so 
many people— what shall I do in such a case ?— 
'Cant you ask them to go to some other house 



52 

where there is more room ?' says you. Yes, saya 
I, suppose we take them over to the vestry. 'Ah, 
take care,' says you, ' I'm afraid that's new meas- 
ures.' New measures ! — My friends, take care ! 
this is a deception of the devil. What is this get- 
ting the people together in the anxious room to 
be talked and prayed with, but preaching the 
Gospel ? 

Now why is it some people look upon this as a 
great bugbear. ' What's all this ?' says one. c It 
looks to me like new measures. — They've got 
something up to the white house they call anx- 
ious seats. I dont like it at all.' Why not says 
I. 'O Ws all new measures ! /' Pshaw ! — 
What's the difference where I take the people ? 
— whether to my study or to any other room, it's 
all the same. I want to talk and pray with them. 
What is this but preaching the Gospel ? There 
is no man of common sense who will make any 
objections. 

It is a positive fact, and I speak it advisedly, 
when I say it, that one hundred sinners will ram- 
part behind one lukewarm Christian professor. 
If Christians would only bury their lukewarm- 
ness, and merge all upon tfie altar, we should find 
less opposition, from what we call the ungodly 
world. I find far more opposition from the mem- 
bers of the Church, (who ought to be my friends) 
than from any other source whatever ! Alas ! for 
the damning sin of unbelief! — this was what in- 



53 

stigated the Pharisees to oppose and persecute 
Jesus Christ ; yet ye still act like these same 
Pharisees, in opposing the progress of revivals, 
and dictating and finding fault because things 
don't go just to suit your fancy. 

My dear friends, I wish to illustrate to you 
what I mean by submitting to Jesus Christ. There 
was a man in one of the southern counties of N. 
York, (Saratoga, if I'm not mistaken,) his house got 
atire one night about eleven o'clock — the moon 
was shining — one of these story and a half houses. 
His son Henry, a fine little fellow, four or five 
years of age, slept in the upper story, in a small 
bed-room. lie heard the fire crackling — jumped 
out of bed — ran down stairs and tried to extin- 
guish the (lames. AH at once he remembered 
that his son Henry was still in the house. He 
tries to go up the stair case, but cannot. The 
dense smoke and flames rush through, and the 
entrance to the chamber is all on fire ! He calls — 
Henry! — Henry! — but no Henry answers. The 
poor little fellow is fast asleep ! He hears noth- 
ing — neither the crackling of the devouring ele- 
ment, nor his father's cries ! As a last resort, 
the father takes a long pole and striking with all his 
might, he hollered-— Henry ! — Henry ! — He heard 
at last, and came to the window — ' What, father?' 
*ays he. i Jump ! — jump for your life — the house 
is on fire !' The poor boy climbs up to the win- 

5* 



54 

dow sill — he sits and sees the fire behind him and 
overhead — and then looks down — he sees his fa- 
ther. f Jump, my boy !' c Father, I can't jump V 
He gets the window open — c Jump!' 4 I can't! 
I can't !' At last he lets himself out of the win- 
dow ; — c Let go !' said his father, * 1*11 catch you — 
I tell you, you shant hurt a hair of your head ; let 
go V 4 O, I can't let go.' The fire comes nearer 
and nearer, there is no alternative — the boy sees 
it. -Father,' he cries, C I come — catch me !' He 
drops — in a moment he is in his fathers arms ! 

Now sir, whoever you are, if unregenerated, 
you are in just the same situation. You are hang- 
ing over the fire of eternal damnation. Every 
breath you draw brings you nearer and nearer. 
Let go all your dependence on self righteousness 
and every thing else. Let go ! Let go ! Jesus 
Christ stands io catch you. You have his ever- 
lasting promise that he'll save you. How many 
of you are willing to do it to-night ? All you 
that are, manifest it by rising, ail over the house. 



PRAYER. 

And now, O Eternal Spirit ! we thine unworthy 
creatures bowed in the dust before thee, do seek 
thine eternal benediction to rest upon us. Lord 



55 

of heaven and of earth ; around whose throne 
the cherubim and the burning seraphim continu- 
ally do cry holy, holy, holy is the Lord God Om- 
nipotent- — the whole earth is full of thy glory ! — 
O take that arm from out thy bosom and save these 
poor immortal souls from eternal perdition. Let 
then! see their awful situation. Thou hast de- 
clared in Luke that thou art more willing to give 
the Spirit unto them that ask it, than earthly pa- 
rents are to give good gifts unto their children. 
Send down thy Spirit, we beseech thee upon the 
people of "Burlington. And O Eternal King, we 
would supplicate thy name in a particular manner 

for thy servants and and Miss 

% and thy servant Mrs. , and also 



for thine other servants, and Mr. . 

Send thy convicting Spirit into their hearts, and 
make them fee! that they must be converted and 
give their hearts unto thee or they can never see 
heaven and live- Let salvation flow here like a 
mighty river ! Oh ! let salvation flow to night 
to every soul now in this house — and hear and 
Answer and forgive, for Jesus' sake, Amen. 



S E R M ON V , 

1 do not intend to preach a regular discourse llua 
evening, but only to make a few plain remarks 
addressed to the young converts. If an individ- 
ual was shipwrecked on this lake, and had taken 
to his small boat ; so long as he kept at the oar, 
we should suppose he must reach the shore at 
last — but when he lets it go, and lets the little 
bark drift, common sense would teach us that be 
must find a watery grave. 

Thus with the young convert. While he 
watches and continues to pray, there is a hope 
that he will ultimately arrive at the port of ever- 
lasting life, but if he omits these, it is extremely 
doubtful whether he will ever reach heaven. — 
Nay, it is almost certain that he will not. You 
must watch and pray. Thus Jesus Christ seem- 
ed to feel when he said ' Watch — I say unto you 
all, watch. Watch and pray, that ye enter not 
into temptation — the spirit is willing, but the 
flesh is weak.' There are some points in rela- 
tion to this subject, which all the young converts 
lately admitted to the Church, ought to watch 
with great care. The first is committing your- 
selves on the side of wrong. We are all of u» 



57 

fond of our own good opinions, or in other words, 
we are fond of having our opinions thought much 
of. It is human nature ; and if the devil can on- 
ly get you committed on the wrong side, [house 
still.] I say if the devil can only get you to 
commit yourselves on the wrong side, — from the 
very nature of the case, it will be difficult for 
you to retract, even after jou find you are wrong* 
Now, I apprehend this is the case with many 
who have given out their opinions in relation to 
this meeting. They are, perhaps, persons not 
used to be contradicted, and the greater the light 
the greater the anguish of their feelings. If they 
would humble themselves before God and confess 
themselves to be in the wrong, it would be easy 
enough : but this is extremely difficult, especial- 
ly if we are reputed to have some reputation. 
Young convert, I want to say to you, look well to 
yourself. Be sure you are right and then go on 
Look well to yourself when any course is point- 
ed out to you, and examine it well before you 
adopt it. 

Once more. Beware of ingratitude to your 
Maker. This great crime is complained of in 
the Bible from Genesis to Revelation, and be- 
cause of this, God forsook the nations of old 
The way to obtain blessings at God's hand is to 
be thankful for w 7 hat we receive. You ought to 
be grateful to the Saviour for what you have al- 
ready received, if you wish to partake of his 



58 

bountiful goodness. I have often thought that 
David was called the man after God's own heart 
because he praised God continually. Hear him. 
— c Praise the Lord, O my soul, all that is with- 
in me praise his holy name! '—not once only, but 
•constantly. And now, young convert, take care ! 
You will perhaps lose your religion — the joy of 
salvation in years to come ;■ — but remember hell 
will be just as hot and burn wiih the same inten- 
sity, and heaven glow with the same celestial ra« 
<liance that it now does. The same motives fof 
godly walk anc) conversation will always exist, 
But it is a melancholy fact that the great mass of 
young Christians, after conversion, settle into a 
wofse than Laodicean state ot lukewarmness. 
Hear then and remember the awful rebuke -of 
God Almighty to the Laodicean Church. — c Thou 
art neither cold nor hot, but lukewarm — therefore 
I will spue thee out of my mouth. 5 O then be 
grateful and thankful. If you faint and are wea- 
ry, pray often, and ask ol the Holy One of Israel 
that you may have fortitude and more faith on the 
Lord Jesus Christ. 

Once more.. I want these ^Church members^ 
(especially those who have lately united with the 
Church,) to act as if they felt a desire for the sal- 
vation of their fellow beings. You must not throw 
the whole responsibility upon the minister's shoul- 
ders. If you do, depend upon it, he can do but 
little for his Master. Let him do what he can, 






59 

but dont find fault with him. There are very 
few ministers who ever do much for the cause of 
religion, unless their names are bandied about, 
like Saul of Tarsus. The apostles were willing 
to suffer any thing for their Master's cause. They 
were driven from city to city, and stoned and 
scourged, and all for righteousness' sake. So my 
young friends, it must be with you. Although 
you may never he called upon io suffer such per- 
secution as this, yet, you must be willing to be- 
come any thing or nothing for Christ's sake. 
When your duty is plain before you, do if, and 
leave consequences with God. No doubt the 
devil will start up and whisper in your ear, ' what 
will the world sayV — but do your duty before 
God, and 3 ou will have an approving conscience, 
which is a shield against all the obloquy which 
may be cast upon you. 

Once more. I want you young converts here 
in Burlington, to watch lost you become content- 
ed with he mere name of religion. If you do 
this you can never glo?ify the Father. i The Fa- 
ther is glorified,' 15th chapter of John, 8th verse 
4 when ye bear much fruit.* Now my friends, 
the Lord of the vineyard expects fruit of you. 
Many suppose that religion consis's in being de- 
cent and looking grave, and so deporting that the 
world can say naught against them. The ques- 
tion is often asked, l what kind of a man is he ?' 
l O he is very amiable. , Nothing more ? c Why 



60 

yes — he is a very prudent man.' Well, any thing 
further ? — In short, is he pressing forward to- 
wards the mark for the prize of his high calling ? 
4 1 cant say that. 5 You cant, eh ? Well, friend, 
let me tell you then, There's nothing of the man. 
It is very easy to be called an amiable man. You 
must not only do all the duties which devolve 
on you as citizens^ and practice the purest moral- 
ity, but must possess pure and undefiled religion, 
and keep yourselves unspotted from the world. 

I wish to address these young converts particu- 
larly, and in my feeble way, to give them due 
advice, as children just born into the kingdom. 
Some people think that if a man has got religion, 
he ought to hold his tongue about it ; he ought to 
go home and mind his own business. Now, 
young friends, our Master commands us to let our 
light shine ; not to put the candle under a bushel 
but to place it where it will give light to the 
whole house. Now, to me it appears perfectly 
impossible for a man. to have true religion and 
hide it from the world. You must not think of 
6uch a thing — you must demean yourselves in 
each a manner that the world may take witness 
that you have been with God. As for looking 
well — I want to know what looking well would 
avail a soldier in the hour of battle ? You are to 
be soldiers of the cross — aint ye ? Yes. Well, 
then you are to fight as well as look well. What'a 



61 

a good looking soldier good for in battle ? The 
enemy are coming up. O, he's a very orderly, 
demure sort of a man ; an excellent soldier— the 
only difficulty with him is— he wont fight ! Wont 
fight ! — why what are soldiers for ? So with you* 
my young friends, you are engaged in an aggres- 
sive warfare on the territories of death and hell— 
you are to bring souls from out the hands of prin- 
cipalities and powers — you are to fight against 
Beelzebub the prince of devils. I repeat it, you 
must fight !— Why— the Bible is full of it. Saul 
of Tarsus fought every where manfully for the 
cause of his Lord and master, and sung the song 
of victory. Hear him : i I have finished my 
course — I have fought the good fight — I have 
kept the faith ; hence there is laid up for me a 
crown of immortal glory.' Young converts I 
have one remark, and that is, rally round your 
minister. He has labored with you many years, 
and now expects that you will, every one of you, 
gird on your armour for the battle. Rally round 
him, therefore give heed to his counsels — it is he 
who is to train you in the doctrines you profess — 
and let your whole conduct show, even to the er- 
rorist himself, that you mean to act like Chris- 
tians. 

Some people think that it is religion to study 
the works of God and his character, as displayed 
in the objects by which we are surrounded. Now 
sir, whosoever you are — deceiving yourself with 

6 



63 

this idea — tell me, do you think thus to glorify 
God ? Supposing I should hire a man to mow 
out in my field there, and he should stand day af- 
ter day — day after day, looking at the sun through 
a piece of smoked glass. Well, says I, friend, 
what does all this mean? — what do you stand 
there gazing for? 4 O,' says he, 4 I was looking 
at the sun, the glorious orb of day, and contem- 
plating the character of God.' Well, says I, you 
are a pretty fellow, I did'nt hire you to look at 
the sun, but to mow down my fields. I want 
you to work. I want to know how much such a 
man would be good for ? Why of course you say 
I might as well not have him. Well now it is 
just so with those men who belong to the Church 
— who spend their whole time studying the cha- 
racter of God ? But do you do nothing else, friend, 
says I ? i O yes, I have been praying in my clo- 
set these seven years.' Nothing else ? 'No. 5 
Well, then just seven years you have been doing 
nothing for your soul. God requires you to work, 
like Payson, to work till death in the service of 
God your master. When an individual looks 
back through the long vista of time and counts up 
100, 150, 200, 300 souls converted to Christ 
through his instrumentality — what joy fills his 
heart. Tell me, my young friends, which glorifies 
God the most, this man, or the one who spent his 
time without a single effort in the cause of Christ, 
but merely studying his character in the works of 



63 

nature? Be active, my friends — break your 
pitchers, let your lights shine, and cry, c the sword 
of the Lord and of Gideon. 5 

I want to talk now to the Church. As I said 
before to the young converts — rally round your 
minister. Sometimes after a protracted meeting, 
some say, why can't we have a protracted meet- 
ing all the time ? Why not have one all the time 9 
I'll tell you why. Because he that prpri.de tb not 
for his own household is worse than an infidel. 
But though you cannot have one all the time, yet 
you may be in the attitude of a protracted meeting. 
I wish you to understand that a man should be 
always in a state of spiritual life. Now the Church 
has made great advancement, within a short time 
— and I want you to hold your ground — cling fast 
to the round in the ladder of faith on which you 
now stand, and press forward towards the mark 
for the prize of your high calling which is in 
Christ Jesus. It is sometimes said, this is a sort 
of periodical religion. It is a mere excitement. 
Now, I would ask any gentleman of common sense 
if there was at all times the same degree of ex- 
citement in the Jewish synagogues and whether 
their religion was to be called periodical because 
there was a great meeting every year on the day of 
Pentecost. But you say that the Church always gets 
cold and stupid after these protracted meetings. 
Well, admit the position, that when the excite- 
ment is over, they become as cold as ever. Yet 



64 

those who get converted at these meetings — eve- 
ry single soul is worth ten thousand worlds like 
this, if they were not inhabited. This Church 
was in a low state when this meeting commen- 
ced ? Yes. It couldn't have been much lower ? No. 
But there were some men so extremely prudent, 
that they would have nothing to do with it. 

They do not wish to rise for fear they might 
fall back again. Their motto is c rise not at all.' 
Now just look at the statistics of the Church, and 
you can but allow that many have been added to 
its members on the principle of concentrated ef- 
fort. And yet if the least effort is made to rouse 
the public attention on the subject of religion : — 
My soul ! — what a hue and cry! What strange 
infatuation ! I will tell you where the difficulty 
is. The hearts of such men are not right. If 
their hearts were right before God, there would 
be no difficulty. Were any individuals to act 
thus on temporal subjects, and set themselves 
up to judge, what would the world say of them ? 
I leave it for you to judge. Now there has been 
an effort here in Burlington, and many rise up 
and say the c conversions are all spurious.' Now, 
Sir, whoever you are, if this statement should 
prove false, you must take the curse. Yes, you 
must take the curse. The individuals incur an 
awful responsibility, who sit with their arms fol- 
ded and making suck statements. What do they 
know about it ? c 0, its all fanaticism — new raea- 



65 

stires — trash — toe alone are wise, and wisdom will 
die with us. 5 They sit and call the conversions 
'spurious — all wrong. 5 But no, my friend_s, God has 
done a great work here. We see the evidence 
of it all around us. An exceedingly great work 
has been done for a place where there are so ma- 
ny counteracting currents. c Well now you who 
sre so opposed to what you call ' new measures'' — 
supposing there had been no effort — I say suppo- 
sing no effort had been made, how long do you 
suppose it would have taken to interest individu- 
als on the subject of religion — who have been 
converted at this meeting? Why, in all human 
probability it never could have been done. 

It has been said that these protracted meetings 
leave a Chur?h worse than they find it. 1 deny 
it — I deny it altogether. The concurrent testi- 
mony of all the Churches on the eastern side of 
the mountain, will go to show that this is not the 
case. True, there always is a declension in the 
excitement attendant on these meetings, and it is 
very proper that there should be. But it is said 
that many of those converted at these protracted 
meetings turn back to the world, and are even 
worse than before. Well, grant that some of 
these so converted should apostatize, (which 
would be perfectly natural) would this prove that 
these measures were wrong ? No ! Now I ask 
any gentleman in this house if he can put his 

brand upon his heart, and say he ever witnessed 
6* 



66 

* revival where there was not something of this 
kind. It is to be expected. There is not a sin- 
gle instance recorded in Scriptuie, except in 
Phillippians, but what there are rebukes to the 
professors for their iukewarmness. But where 
can you find them rebuked for admitting converts 
to the Church too soon, as we have been ? The 
Churches of Laodicea,and Pergamus and Corinth 
to which Saul frequently wrote, are blamed for 
want of zeal and for lukewarmness, but not be- 
cause of their admitting members to the Church 
too soon. Now, if it is not right to admit them 
as we do, it is strange that Jesus Chi ist and the 
Apostles said nothing about it. There may be 
even more apostates here than in other places, 
ivhere there are so many counteracting currents, 
and where every one must work as for his life, to 
keep himself in the path of duty. There was a 
revival at Windsor, some years ago. I dont know 
who preached there ; whether it was the Presi- 
dent of your College up here, or not. Well, 
about sixty were converted in the still good old 
way. Now, out of that number, six, I am told, 
were excommunicated. — Ten per cent. Well, 
now, does this prove any thing ? Certainly, I 
would not be so uncharitable as to suppose that 
all these conversions were spurious because a 
part of the number were excommunicated. Now, 
down here in Dartmouth, there was a powerful 
effort made. Dr. Taylor was there, and there 



67 

was much feeling on the subject of religion. The 
result was that in the good old way — the still old 
way — the way people are so very much attached 
to — some were converted and out of the number 
nine men apostatized. And I found this one of 
the greatest barriers when I labored there. Well, 
should 1 consequently, say that the still old way 
was all wrong, and that the Doctor was wrong? 
No — No. I make these remarks that people mar 
know our views of the matter. In some places 
there are more apostates than in others — and 
sometimes those who at first appear the best, turn 
out the worst, and vice versa. 

I shall take five hours to address the young con- 
verts, and the rest of the Church to-morrow, and 
meanwhile I want to guard the Church especially 
against a disposition which sometimes springs up 
after protracted meetings, to find fault. Because 
the preaching is not of the same kind after the 
revival is over — we sometimes, I say, find a dis- 
position to find fault. But, my beloved friends, 
the preaching should be different to produce a re- 
vival, and after the meeting it should be more 
pungent. The pastor is to instruct you and to 
train you up for God, giving you the sincere milk 
of the word and nourish you as the lambs of the 
fold. I want you to understand this. You are 
not to have the same preaching, that you have 
had during this meeting, neither ought you to 
have. The preaching should be adapted to the 



68 

occasion. Were I a settled minister, I should al- 
ter my course very materially. A man is best 
instructed by his own pastor. Some think that 
in bringing things new and old out of the ar- 
mory of the Lord, we should always aim to keep 
up the excitement, and that the evangelist does 
all the work in converting souls. But no ! The 
evangelist is nothing but one who helps the pas- 
tor get his wheat into the garner, as Jesus Christ 
says in the beautiful parable of the sower. A man 
asks his neighbour to come and help him get in 
his grain; just so it is in the spiritual field. The 
evangelist comes to work under the direction of 
the minister. But some say these evangelists come 
into a Church and dictate, and the minister is a 
mere cipher. Well, I don't know but it is so, but 
I would ask if it has been so here ? To be sure, 
we have been invited to preach, and consider 
ourselves bound to do so. As I said before, I 
came to work under the direction of the minister. 
Where we do not agree, concerning any mea- 
sure — it has always been left to the. minister. 
This has been the course here in every instance. 
Nov/, my beloved friends, it is the business of an 
evangelist to leave a Church better than he finda 
it, and more attached to their minister. Yet, we 
frequently hear it asserted, that they divide the 
people. We hold that he has no right to do this. 
We expected to hear such statements and wish 
»ow to say we calculate to take the malediction* 



69 

and curses of the wicked ; and like the scape 
goats who bore away the sins of the people, we 
ore willing to take it in God's name ; so that 
when we leave Burlington, we leave the place 
better than we found it. This is a diadem we 
should rejoice to wear — the maledictions and cur- 
ses of the wicked, and the friendship of the right- 
eous. I say this is what we wish, and though I 
•ay it, we have received it heretofore. 

In relation to the statements that the evange- 
lists have caused the ministers to be dismissed — 
I know of no instance of the kind, and certainly 
I ought to know, if any one. I am not aware of 
any one being dismissed as the result of my 
preaching, in any place where I have laboured. 
And when my enemies will put their finger upon 
a single instance of the kind, it will be time 
enough for me to refute their statements. I say 
the statement is false, and I admonish the people 
here in Burlington to beware how they make it 
true in Burlington. 

As I said before, you will not have the same 
kind of preaching after I am gone ; but my friends 
you must not bo divided among yourselves, be- 
cause some like one way of preaching and some 
another. When the evangelist has done his work, 
it remains for your minister to instruct you in the 
articles of belief, and the relative duties you owe 
to each other. Young converts, the results yon 
have 6een here have been produced in a great 



70 

measure, by the prayers of your pastor. The 
ground has been productive for he has watered it 
with his tears. He has broken up the fallow 
ground of righteousness and sown the seed; we 
have only come to assist him in gathering the 
wheat into his garner. Now, who would think 
of helping a farmer get in his grain, unless he had 
previously sown the seed ? Would any one de- 
serve great praise for doing this? Certainly not. 
I wish you to bear it in mind, young converts, it 
is the pastor who has done the work — it is he 
who has prepared the field for the reaper. Never 
mention the poor evangelist except in your pray- 
ers, but rally round your pastor and never leave 
him alone in the work of the Lord. Stand fast 
in the faith, and if in future years I should be 
permitted to hear from you, God grant that you 
may still be ardent in the cause of your divine 
Master. May j^ou be held up as a pattern to 
others. Saul held up his Church at Phillippi to 
the world— they v/ere a pillow for his weary 
head. Hear how he writes to them, ' My joy, 
my crown — stand fast in the Lord, my dearly be- 
loved V What language ! They had run well, 
and gave a clear and steady light. What joy did 
it give this zealous apostle to hear this. What 
joy will fill the heart of the poor evangelist to 
hear that the converts at Middlebury, and Wood- 
stock, and Burlington still stand fast in the Lord. 
The tidings would be as grateful as the odor from 



71 

the fields of heaven ! It makes the poor man's 
heart leap within him. And now young converts, 
will you deny me ? Shall I ever hear of a single 
wry look or a murmur ? God forbid ? If ever a 
man needed help, it is the poor evangelist ; buffe- 
ted and his name bandied about. As I have 
once before said, the good opinion of the whole 
world is nothing to me, only as it gives me influ- 
ence ; but God forbid that ever I should hear 
that those who have united with this Church 
have become again joined to their idols, 

But I pass on. I wish to guard young converts 
against letting any man speak what is not true in 
your presence, without answering him. Dont 
permit a man to come to you once or twice a week 
and tell you that which you know is not true. A 
story is related of Edmund Burke in which he 
says that any one who will permit his servant to 
tell him a story once a day, will, in a short time, 
make that man his master. Not any of you who 
will let a man say what he pleases, without dis- 
puting him, can keep in the path of duty. He 
will gradually infuse his principles into your 
minds, — you will get prejudiced, and you will turn 
right around against the very things you now ap- 
prove. The only course for you is to say, Sir, I 
cant hear that — I will not listen to such state- 
ments. ' Well,' but he is not opposed to revivals 
in the abstract.' Well, how 7 's this ? An indi- 
vidual is not opposed to revivals in the abstract. 



72 

yet he is opposed to the very means the Church 
have provided to produce one. Now these are 
the very individuals I wish you to beware of. 
Many a one has been prejudiced by such men as 
these to such a degree that they wouldn't even 
take an anxious seat, and thus the truth has been 
prevented from acting on their minds. Listen to 
no statements which are in opposition to your be- 
lief, without rebuking him who offers them* 
Stand on the defensive and say, I cant hear this. 
Try this, my young friends, and in a short tim© 
you will find no trouble, when the world observe 
the change which has taken place in your feelings. 
Again. I wish to exhort you not to be asha. 
med. I know T how it is with young converts.— 
They get among their young worldly companions 
and are ashamed to own that they were ever at 
the anxious seats. But, my young friends, thia 
will never do. You must proclaim it both by 
words and actions. Now, should any of you ev- 
er do this— I say, if you should ever be ashamed 
of the service of Christ and fall back into the 
world, dp not blame the poor evangelist. He 
has told you your duty, it is for you to perform it. 
Another thing I wish to w r arn you against, is 
this. — The introduction of any thing which is not 
contained in the Bible. When salvation is flow- 
ing as it has been for years past, the devil always 
makes a counterfeit, as he did in Egypt. The 
magicians did the same miracles, — turned rods in- 



73 

to serpents, and for a while deceived the people, 
but when (he time came, Moses' serpent swallow- 
ed them up. When the devil cannot prevent the 
waters of life from flowing from under the throne, 
he will try to muddy the stream. Hence we 6nd 
after a revival, there will be something of this 
kind. Mormonism or the perfectionists will gen- 
erally be along in a fortnight after a revival. — 
You know who the perfectionists are. Strange 
that there are such beings, but it is so. In the 
judgment of charity there are many who are sin- 
cere in this error. Now, my young friends, I 
wish particularly to guard you against every thing 
of this kind. Don't take every thing that comes 
along. ■ Prove all things — hold fast thst which 
is good.* If a man comes with a ■ Thus saith the 
Lord,' — no matter what his dignity is, — if he 
brings any other authority than the good old New 
England Bible Divinity, examine him narrowly 
before you give him credit. 

As for myself, I believe I am properly ortho- 
dox, my enemies being judges. So say some of 
the writers in the periodicals of the day. 1 be- 
lieve in the great doctrines of the Trinity, and 
atonement ; and he who believes on them, I con- 
aider safe. 

Again — watch against lifting up your hands 
against any man who has the Bible for his guide. 
Because he don't cast out devils, just as you ex- 
pected— don't accuse him of casting them out 



74 

through Beelzebub, the prince of devils. I say, 
if he don't cast out devils just as you expected, 
don't forbid him. 

There have been some very important changes 
in the religious world within a few years past. 
I remember the time when it was considered al- 
most miraculous, if thirty or forty were converted 
in six months' time, in the old way, but I have 
lived to see the day when four or five hundred 
have been converted in a week : and I hope to 
live to see God rise in majesty and power and 
glory as we have never seen. The other remarks 
which I have to make will be to-morrow. 

I have only a word to say to the impenitent 
men and women in this place. Wc feel ourselves 
bound to return thanks for the good order which 
has been kept during the progress of this meet- 
ing. In other places there has frequently been 
noise and confusion : but here, there has been 
the very reverse. Every one has acted like a 
gentleman. We have nothing to give you but 
our thanks, which are yours most heartily. — To 
the Church I would wish that you may be built 
up in the most holy faith. As I believe there 
are some hereto night who wish to come for- 
ward, they are now invited. Sinner ! you know 
you must be born again. — You know this is the 
blessed acceptable day of God. Then come while 
you can and say each one of you, c I will be one 
of those who will come in on the last day of the 



75 

feast.' O sinner, come forward and give your 
hearts right up to Christ. If there is a hell to be 
avoided, why not do it now? Come forward 
then, you are welcome ! Come and let us pray 
ence more together before we part, never to 
meet again till we stand at the judgment seat of 
Christ. Ah, my friends, things will be seen in a 
vastly different light on the judgment day. You 
will be weighed in the unerring balance of Om- 
nipotence — and may you not be found wanting: 
but when we hear the vivifying blast of the arch- 
angel, may we meet to part no more ! 



APPENDIX. 



Thsrs were but little work left for preaching, if law and com. 
pulsion shonld grow so fast upon those things which heretofore 
were governed only by exhortation. 

Milton. 

No one, more than myself, can regret the al- 
most unfortunate necessity, which compels me to 
appear before the public as the author of this Ap- 
pendix. 

The circumstances which have induced <his pub- 
licity, were, at the time of their transaction, as dis- 
agreeable to myself, as they could possibly be to 
any individual. And so far as my own feelings 
are concerned, f would gladly never have given 
this statement of facts to the world ; but, F see not 
how, in strict justice to myself and my friends, 
it can be avoided ; — inasmuch, as it is well 
known in this vicinity, that repoits are in circula- 
tion, not only impugning my motives, but un- 
generously slandering my character ;— asserting, 
that 1 have made the obtaining of the foregoing 
aheets, the occasion for an indirect attack upon 
evangelical religion. I am perfectly aware, that 
7« 



78 

in publishing what follows, I shall be considered 
an opponent of Mr. Burchard and his measures, 
which, by a large and excited portion of the reli- 
gious community, are deemed strictly orthodox* 
And, although to me, it seems hardly possible, that 
a candid and enlightened mind should not per- 
ceive the distinction between Burchardism and 
Christianity— yet, I expect some will consider me 
the enemy of the latter, while they know me the 
opposer of the former. 

To many, perhaps, this difference may have 
been sufficiently shown in the preceding sermons; 
yet, it was thought, that a narration of the circum- 
stances attending their procural might aid in their 
interpretation, and assist the reader, somewhat, in 
forming his opinion of their author. Although a 
statement of these circumstances, by the candid, 
can never be considered of itself a crime ; yet I 
am aware that the bigot is accustomed to deem 
a mere dissent from his own dogmas, the highest 
crime. From such I expect misconstruction, and 
those who have wantonly held me up as the ad- 
vocate of principles I loathe and abhor — as the 
persecutor of Christ's ministers, and the defiler of 
God's house, will from habit, if from no other 
reason, continue to misconstrue my motives. 

From the time that it was first in contemplation 
to publish some of Mr. Burchard's sermons, 
many persons have been busy in prejudicing the 
minds of the community against their supposed 



79 

publisher, against (he stenographers, and those 
who were falsely said to be the movers of this 
publication. To correct the public mind respect- 
ing these reports, and to show that I have not 
been opposed to religion, but to Bwchardism, is 
the design of this Appendix. 

Soor. after Mr. Burchard commenced his labors 
in Burlington, Mr. C. Goodrich employed Mr. 
Tenney to report Mr. B's. sermons for the press. 

This fact was not known to Mr. Burchard un- 
til several sermons had been reported. He be- 
gan immediately to manifest considerable interest 
on the subject, and held frequent conversations 
with Mr. Tenney, in which he endeavored to 
persuade him to desist from taking notes. 

As some degree of interest has been manifested 
with regard to their conversations, I have thought 
proper lo introduce the amount of those conver- 
sations in this Appendix. 

Mr. Burchard came to him after sermon, and 
after inquiring whether he could write short hand, 
and asking him to read a sentence which he had 
just written, inquired for what purpose he was 
taking down his sermons? 

Answer. 1 am employed to write thera. 

Mr. Burchard. Who employs you? 

A. I am not bound to give my employees name. 

fi. You will though, if you are a gentleman. 
Has Dr. Marsh any thing to do with it? 



80 

A. I have not seen Dr. Marsh 6ince this meet- 
ing commenced. 

B. That is not an answer to my question ; I 
did not ask you whether you had seen him. Tell 
me now directly, has he any thing to do with it? 

A. Not to my knowledge. 

B. Does Mr. Goodrich employ you to take them 
down to have 'em printed ? If that is the case, I 
ean't allow it, — it is'nt fair. If any one is to make 
money out of my sermons, I ought to make it. 

A. I have a legal right, at least, to take your 
sermons, and assume the responsibility of doing 
it; it is not nay intention io publish them. If it 
should be done, you must deal with those who do 
it, and not with me. 

B. But these extemporaneous discourses would 
not read well. A man does'nt speak fo a con- 
gregation as he would write for the press, f 
should make a great many alterations. 

A. If these sermons were to be printed, I sup- 
pose the object would be to show Mr. Burchard 
as he is, and not as he would be. However, I 
think in such a case, you would be allowed to 
make corrections. 

B. Well, I can't stop to talk now. This is bad 
business for your soul ; you had better give it up. 
Just go forward there and take one of those front 
seats ; I will pray for you. I hope you will give 
up this business. 

This is the substance of the firat conversation. 



81 

Two or three evenings afterwards, Mr. Tennej 
was at the anxious % seats, when Mr. Burchard 
came up and commenced a conversation, and re- 
quested that he would stay after the congregation 
were dismissed, which he accordingly did. Mr. 
Burchard and Mr. Tenneyhad another interview 
of an hour or so, by themselves, under the pulpit. 

At about half-past eleven, Mr. Burchard closed 
by saying that he should pray for him the next day 
at precisely ten o'clock in his study. c Remember 
that,' said he, 'remember I shall be on my knees for 
you at precisely ten o'clock.' Mr. Burchard re- 
quested Mr. Tenney to copy out his sermon which 
he had preached that evening, and call at his stu- 
dy the next day, and let him examine it. Ac- 
cordingly a sheet was taken to him, which be 
pronounced to be ' admirably done.' 

Mr. Burchard then began to inquire very mi- 
nutely about Mr. Tenney's affairs. He told him 
frankly, that he had entered into the business of 
taking notes at a stipulated price, and that he had 
made the taking of his sermons his business for 
the winter. Mr. Burchard said it disturbed him 
very much, when preaching — that it would ruin his 
influence if his sermons were printed, as they 
would be heading him every where he went. 
Mr. Tenny said he was very sorry to disturb him, 
and told Mr. Burchard, that his object was not to 
injure him, but merely to fulfil his agreement with 
his employer. He had been at the anxious seati 
several times, and Mr. Burchard apparently used 



82 

every possible exertion to convert him, doubtless, 
thinking that if he could do that, the sermons would 
be given up as a matter of course, or to use his 
own phrase, '•from the very ratitre of the case.' 
Mr. Burchard wished to know whether some ar- 
rangement could not be made — whether the ser- 
mons could net be given up, if he would pay 
him for what he had already taken. Mr. Tenney 
told him that he could make no such arrangement 
without consulting Mr. Goodrich. ' Well, 5 said Mr. 
Burchard, c this is an awful business for your soul. 
I have no doubt if) ou would give it up, you would 
obtain salvation in two hours. 1 This interview 
was closed by a request from Mi. Burchard, that 
Mr. Tenney would eall on him again. 

While affairs w ere in this state, Mr. Tenney re- 
ceived a letter from Mr. Goodrich, saying that he 
should not need all the sermons, but only a suffi- 
cient number to give a full and complete view of 
Mr. Burchard's peculiar manner of preachings 
also, requesting him to take down some of the 
proceedings at the anxious seats, prayers, &c. 

After reading this letter, and advising with some 
of his friends, he concluded to give up the sermons. 
This was some time before the meeting closed. 
At Mr. Burchard's request, Mr. Tenney called 
on him, and sold him a part of the note3 which he 
had taken.* 

*Some part of the notes, which were taken by Mr. Tenney, 
were not sold to Mr. Burchard. This fact was known to him af 
the time. 



83 

Mr. Burchard wished to cenceal the fact, that 
he had bought the manuscripts, (not knowing that 
any one else was in the secret except Mr. Tenney) 
and, with a view to this purpose, proposed the 
following arrangement. Finding that Mr, Good- 
rich was wholly unacquainted with Stenography, 
Mr. Burchard proposed that on his return from his 
journey, Mr. Tenney should offer him counter- 
feit sermons, which were to be made simply by 
scribbling over a number of the books, such as 
had been used in writing down the sermons, with 
stenographic characters, put down at random. 
These were to be given to Mr. Goodrich on his 
return, as the genuine manuscripts. Mr. Bur- 
chard told Mr Tenney that this was the only means 
by which he, (Bui chard) could conceal the fact, 
that he had bought the manuscripts, and that, when 
Mr. Goodrich called on him towiitc out the 
notes for the press, he must tell him i that he 
could not c&nscientiously do it — that he had al- 
tered his mind, as to Mr. Burchard and his mea- 
sures, and that as he had made no agreement to 
copy them for the press, he would not do it.' Mr. 
Tenney objected, that if he should desist from 
taking his sermons at any time before the meet- 
ing closed, people would at once conjecture that he 
(Burchard) hull hired him to do so. This diffi- 
culty was to be removed by the following ar- 
rangement. Mr. Burchard marked a number of 
small books, such as were used in taking dowa 



84 

sermons, with a private mark.? and Mr. Tenney 
was to continue, as usual, to write in the Church, 
and to use the books which Mr. Burchard had 
marked. These were to be handed to him at the 
anxious seats, if it could be done without observa- 
tion, if not, they were to be delivered to him 
after the meeting, or in the crowd, while the peo- 
ple were going out. For these sermons also, 
counterfeits were to be prepared and presented 
to Mr. Goodrich as genuine, as before stated. In 
order to enable Mr. Tenney to do this. Mr. Bur* 
chard supplied him with the texts of all the ser- 
mons he had preached in this place. 

The facts found on the five preceding pages, 
were obtained from Mr. Tenney. But as I have 
introduced them into this Appendix, I consider 
myself answerable to the public for their veracity. 
During Mr. Burchard's meeting 1 had taken notes 
m y Se lf — n ot, however, to the knowledge of Mr. 
Burchard, till the Saturday before he left town. 

I had taken the sermon in the afternoon and 
evening. Mr. Burchard then wished me to stay 
after service. I did, and the following conversa- 
tion was the result. 

Mr. Burchard. (stepping" in the pew) Hadnf 
you better give your heart to God ? 

A. Why 1 don't know Mr. Burchard. 

* One of these books is in my possession, which can be see* 
*? those who may doubt the above statement, 



85 

B. I think you'd better — do you write short 
hand ? 

A. I am some acquainted with it. 

B. What system do you follow ? 

A. I follow no particular system. 

B. Are you able to take down my sermons ? 

A. I can take the greater part of them. 

B. Where are you from ? 

A. I am from Windsor County. 

B. Are you a professor ? 

A. I am not. 

B. Well, it's high time you thought of these 
things — how much of my discourse did you take 
down to-night ? 

A. Nearly all. 

B. I think you'd better give your heart to God 
— what do you intend to do with your notes ? 

A. I shall probably copy them off. 

B. You are in an awful state — I hope you don't 
intend to make a bad use of them ? 

A. Certainly not. 

B. Well, I don't know what'll become of you 
— just let me see the notes will you ? 

A. I have not them with me — a gentleman car- 
ried them from the Church. 

B. What vvas your object in taking them ? 

A. Partly, because I understood you were to 
make some remarks upon Unitarianisra. 
8 



86 

B. No, no, I had no such intention — did yon 
suppose I had ? 

A. Yes, I did — I Tiave lately been reading some 
of Dr.Channing's Works; I should really be thank- 
ful to you for any arguments against Unitarianism ; 
there are very talented men who are Unitarians. 

B. So there were talented men who were Infi- 
dels. I consider Unitarianism the worst kind of infi- 
delity. * * * # # ♦ 

B. Now, I have no objections to your taking 
my sermons, but I don't wish them printed in a 
garbled form, as Streeter printed some. 

A. I know of no such intention ; if your ser- 
mons are printed, they will be as you delivered 
them. 

B. O, well, you can't print my manner. How 
many have you taken ? 

A. The one you delivered in the afternoon, and 
this evening. 

B. What'll you take for the one delivered this 
evening ? 

A. I should not like to sell it. 

B. Come, now you're a gentleman— just let 
me have it — you don't want it. 

A. I had rather keep it. 

B. You are just like a young man in Montpelier 
—I'll give you a dollar for the sermon. 

A. I can't do it, Mr. Burchard — the sermons 



87 

will do you no good — you only wish to get them 
out of my bands. 

B. The money's nothing with me— I am giv- 
ing away money every day — I gave away fifty 
dollars in Middlebury — I have all my expenses 
borne— I do'nt care a straw about that. I'll make 
you a present — I've a right to give you a five dol- 
lar bill, if I choose. 

A. Yes, but all such-presents have an object. 

B. Are you going to take notes to-morrow ? 

A. Yes, I am. 

B. Now I appeal to your feelings as a gentle- 
man — I am cramped — I didn't preach my sermon 
this evening, nothing as I should, if you hadn't 
been taking notes, — it disturbs me — the rattling 
of the paper. I don't like to see you taking 
notes. 

A. If that is all that troubles you, I will en- 
gage you shall not see me. 

B. It wouldn't make much difference, I should 
know you were taking notes. I'll give you two 
dollars for the one you took this evening, and the 
ftame for all you'll take while I stay in town. 

A. I cannot do it. I should give them to you, 
if I let you have them at all. 

B. How long have you been troubled with 
Unitarianism ? 

A. I am not particularly troubled with it. 

B. Come now, you'd better give your heart to 
God— (this was said in almost a laugh) — come 



88 

let your notes go to-morrow, (Sunday) it's 
the last day I am going to be here, and I want to 
make a good impression, you know — you need 
not have any fear of taking a present from me. 

Here we were interrupted by an insane person, 
who, coming up to the pew where we were con- 
versing, made some singular remark. Mr. B. 
placed his hand familiarly upon my knee, and 
slightly compressing his fingers, jocosely said, ( its 
an awful thing to be crazy, isn't it ?' Some mo- 
ments were occupied by Mr. B. in light conver- 
sation. 

****** 

B. You'd better give your heart to God — what's 
this cane made of? (taking my cane into his 
hand.) 

A. It is wound with cat-gut. 

B. Well, I've had a hard time of it here — the 
Faculty have all been opposed to me — you know 
that. ***** 

With regard to this conversation, it may be 
proper to say, that it was written out the next 
morning. I have not given it all, but what I 
have, is as near, word for word, and in the original 
order as I could recollect. 

Sunday, a. m., 9 o'clock. 
1 attended the enquiry meeting, at the vestry, 
at the request of Mr. Converse, the Pastor of the 
Church, and Mr. Burchard himself. Sometime 



89 

in the course of the meeting, Mr. B. requested 
all those who wished for the Holy Ghost, to 'jump 
right up on their feet. , 5 I did not rise— and Mr, 
B. took occasion to say, that I had no business 
there— that I came to make disturbance — that I 
■didn't want the Holy Ghost, &c. I asked him if 
•fee did not recollect of inviting me there? No, 
he had forgotten it. After the meeting, Mr. B., 
as we stood conversing together,, called one of 
•the members of the Church to us, to whom he 
stated my determination to take notes that day. 
This gentleman asked me if I was poor, and some 
other not very important questions. I told him 
that I should take notes. Mr. Burchard then re- 
marked that he was not obliged to preach — he 
thought Mr. Southgate would. Sunday Mr. Bur- 
chard did not preach, and seemed to be so unde- 
cided, when he entered the Church in the evening, 
that, while the assisting clergymen were going 
through with the usual preparatory exercise, Mr. 
Burchard, from the pulpit, by a sign to Mr. Ten- 
ney in the gallery, signified his wish to see him. 
They met in the porch, when Mr. B. made in- 
quiries concerning my ability as a stenographer, 
and my intention in reporting his sermons. He 
returned to the desk and preached. 

It may, perhaps, Jbe proper to say, that the Rer. 
Mr. Merrill, from Middlebury 3 occupied the larger 
part of an evening, during the meeting, in vindi- 
cating the character of Mr.BMrchard, and establish- 
8* 



90 

ing his claim to be considered an evangelist, &e. 
Mr. Merrill had been, he said, c opposed to Mr. B's 
measures, but after having spent much time in 
examining them, he was at last prepared fully 
to concur in them. 7 Several clerical gentlemen 
attended the meeting to assist Mr. B.; among 
whom were Rev. Messrs. Southgate, from Wood- 
stock ; Washburn, from Royalton ; Eaton,* from 
Charlotte, and Hurlburt from Williston : besides 
several students from Middlebury College. It 
was remarked" by persons acquainted with Mr. 
Burchard's proceedings in other places, that he 
1 was not himself in Burlington ; yet his success 
was respectable. Among the students of the 
University, there were four submissions. I men- 
tion this fact, because it may be proper to correct 
the report, that 'Mr. Burchard had converted the 
whole University ! 9 



Williston, Jin. 9, 1836. 
I was present at the Enquiry Room, at ten 
o'clock, A. M, I had been there but a few mo- 
ments, when Mr. Burchard entered the room. 
He immediately recognised me, and pointed me 
out to a member of the Church. Some consider- 
able bustle followed. Mr. Burchard soon com- 

* la a conversation with this gentleman, he said tome, 'Young 
man, beware how you oppose Mr. Burchard — your opposition 1* 
Mm* 49 a sin against tk* Holy Ghost P 



91 

uienced some remarks, and one of the Church 
came and stood by me till relieved by another, 
or by Mr. Burchard himself, who made frequent 
circuits around me, apparently urging some one 
to 'give their hearts to Gcd^ but in fact, watch- 
ing my movements. 

2 o'clock, p. m. As I entered the Church, I 
was met at the door by Mr. Harry Miller,* who 
politely offered me a seat, which offer I accepted. 
After I was seated, I noticed that he stood near 
the pew, and that several of the gentlemen whom 
I had observed in the enquiry room, were seated 
in pews adjoining. 

Mr. Burchard had commenced his discourse 
and proceeded a few moments when he used the 
word 'worser^ pronouncing it, as if spelled 4 irt/-s- 
sur. } The vicious pronunciation, and the repetition 
of the word, made me remark it, and taking from 
my pocket a small piece of paper, I wrote it down. 
Mr. Miller immediately stepped to the pew door, 
and said, 'I shan't have any such work here V 
I asked what woik i i Taking notes,* w as the re- 
ply. 1 said I was not taking notes — c Yes you 
are, and I won't have it !' said he, (snatching the 

* Throughout this Appendix, I have used the names of individ- 
uals, without regard to their standing, or importance in society. 
This seemed necessary as my own name accompanies the Appen- 
dix. To such individuals, 1 hold myself accountable for the truth 
of my statements, and in readiness to maintain them when called 
»poa from a proper source. I cannot be expected, however, io 
pay any attention to anonymous publications. 



92 

paper from my hands.) I asked, 'Is not this a public 
meeting, Mr. Miller r c I'll show you what it is,' 
*aid he, 4 I'll show you what it is, if you don't 
stop it !' The piece of paper J held in my hand, 
was not more than an inch square, and was so 
soiled and worn, that it was impossible to make a 
•dozen legible marks on it. 

Mr. Miller continued standing by the pew, till 
the sermon was closed. He then requested to 
Bee me alone. 1 accompanied him into the gallery, 
where w 7 e had a somewhat lengthy conversation ; 
all of which, it would be useless to repeat here. 
Mr. Miller frequently remarked, 4 that Mr. Bur- 
ehard had refused to preach, if reporters were 
permitted the use of the house — that he had asked 
for protection, and that he should have it at all 
hazards P i We have agreed,' he said, i to pro- 
tect him, and we will do t7, and if you attempt to 
take notes, we will drag you out of the house P 

•Sometime in the course of the conversation, 
G« B. Manser Esq.eame up ; Mr. Miller requested 
him to retire as our conversation was private. He 
did so, hut said as he left u* : ' J don't care^ Pit 
have it stopt somehow P 

Saturday evening 1 was politely offered a seat 
in Gov. Chittenden's pew, where 1 was again 
waited upon by Mr. Miller, who wished to see me 
*lone. I refused to leave the pew* He then en- 
deavored to procure my ejection from it ; and 
failing in this, Again wished to see me alone, 



93 

saying that he would l treat me like a gentleman/ 
I replied that as he had forgotten to do so in the 
afternoon, he might be forgetful again in the 
evening. Soon after this, Mr. Miller retired, and 
I was unmolested the remainder of the eve- 
ning. 

Sunday Morning 10th — At 9 o'clock, whiie 
on my way to the Enquiry Room, Mr. Manser 
passed me in considerable haste, and on my ar- 
rival at the vestry door, had locked it, and refu- 
sed me admittance. The reason assigned was, that 
the meeting was one of the Church. I then left 
the vestry door for a few moments ; but perceiv- 
ing that any person who wished passed in, I sup- 
posed the design of the meeting might be changed, 
and that I could obtain admittance, I was how- 
ever refused. Mr. Manser said that none 
but Church-members could be admitted, and yet 
nonprofessors were passing in to the room while I 
was standing there. I asked Mr. Manser, if Mr, 
Burchard did not appoint an Enquiry Meeting at 
9, and a meeting of the Church at half past 10 ? 
' He did not know, he was not attending to Mr. 
Burchard's appointments,' — this however was the 
fact. 

Sunday A. M. and P. M. the house was so crow- 
ded, that Mr. Burchard was under the necessity 
of requesting the nonprofessors to retire. 

It was said by people in Williston, that 
Mr. Burchard was uncommonly mild during my 



94 

stay in town. He had previously made remarks 
such as, i the Devil is a much better looking per- 
son than the Angel Gabriel ' — < A sugar Devil is 
the worst kind of a Devil, ' and it was said, pray- 
ed 'that all who did not give their hearts to God 
while he was in Wiliiston might be damn'd,' I 
feeard no such expression. 

1 asked Mr. Miller, (on Sunday I think) if the 
society had voted that no notes should be taken in 
the Church during Mr. Burchards meeting ? He 
said, ' that no such vote had been passed by the 
society, but that Dr. Emery and himself, had pass- 
ed such a vote, and, said he, c fifty people in the 
congregation are ready, at the snap of my finger, 
to drag you out of the house, if you attempt to 
take a note. 5 

As Mr. Miller, and others at Hinesburgh, often 
asserted, that I was employed by the Faculty of 
the University, it may be proper in this place, to 
state, that such assertions are perfectly groundless. 
It will be sufficient, it is hoped, to say that I nev- 
<er have received the least countenance from any 
member of the Faculty, and that while at Hines- 
burgh, I did not receive a letter, from the Presi- 
dent, commanding, or requesting me to leave the 
town, as has been reported. Persons who have 
been misinformed on this subject, will doubtless 
be happy to learn the truth. 

It may also be proper to say, that Mr. Burchard, 
in conversation with a young gentleman from 



95 

Burlington, acknowledged that he knew the pro- 
ceedings of the Church were entirely illegal. 



HlNESBURGH, Jan. 16, 1836. 

P. M. 2 o'clock, I was seated by Mr. Francis 
Wilson ; so near the stove however, that I found 
it necessary to leave the seat, and asked if I could 
take one in the gallery? ' you must be seated 
where you are? replied Mr. Wilson. I asked if I 
could find a seat in any part of the house, at a 
greater distance from the stove ? I wa9 answered 
as before, i you must be seated where you are? 
I soon found myself too uncomfortable, and rose 
to leave the pew. As soon as Mr. Wilson saw 
my movement, he placed his hand upon the but- 
ton of the pew door, and held it fast. I told him 
my intention in wishing to leave the pew, and 
after some difficulty I was permitted. At 
the Church door Mr. Wilson still disliked to 
let me pass, but did so, after an assurance thai I 
merely wished to step into the porch. To make 
this doubly sure, Mr. Wilson accompanied me, 
stood by me while there, and at my elbow 
followed me into the Church. I then decli- 
ned being seated at all. Mr. Tenney was offered 
a seat farther from the stove, and following hie 
conductor, was led up and down two or three 
aisles, by a different rout from the one in which 
we had entered the house, to the same pew again. 



96 

He did not enter it however, and remained stan- 
ding by the door. After some selection Mr, 
Tenney and myself were seated where we were 
obliged to sit w T ith our backs to the pulpit. Mr. 
Wilson stood by us, the remainder of the service. 

After meeting I called on Mr. Samuel Patrick, 
who leased me the right of two seats in his pewy 
from Monday the 18th, one week. This lease 
I supposed gave me a legal right to the pew. 

Saturday Evening, — We w r ere politely shown 
to his pew by Mr. Patrick himself. After the 
usual exercise Mr Burchard commenced preach- 
ing and Mr. Tenney reporting. He was immedi- 
ately interrupted by Deacon R. A. Avery, who 
snatched the paper from his hand.* Mr. Patrick 
here informed Deacon Avery that Mr. Tenny had 
a legal right in the pew, and as he had been invi- 

* Among the many other curious papers preserved in the libra- 
ry of the Massachusetts Historical Society at Boston, is the leaf 
of. a sermon, enclosed in a wrapper, on which is endorsed the 
following in the hand-writing of Dr. Elliott: 

* Dr. Cotton Mather's leaf of a sermon, which the devil was so 
spiteful as to tear.' 

The leaf itself has an appearance, in one corner, as if two 
pieces had been pinched out by the fingers, and near this appear- 
ance is the following memorandum, in Cotton Mather's hand- 
writing : 

* While I was preaching at a private fast, (kept for a possessed 
young woman,) — on Mark ix. 28, 29, be Devil and ye Damsel 
flew upon me, and tore ye leaf, as it is now torn, over against ye 
Text.' 

Nov. 29, 1692. 



97 

ted there by himself, he hoped no disrespect 
would be shown him for the sake of his own fee- 
lings, if for no other reason. Dea. Avery 'couldn't 
help the legal right, Mr. Tenney could not take 
notes in the house. 5 Mr. Tenney asked him if 
he, (Deacon Avery) did not suppose his right to 
take notes in any public assembly was not un- 
questionably legal ? Deacon Avery 'didn't care 
any thing about that, he would not have notes ta- 
ken. 5 He was asked what were his objections, 
4 It disturbed Mr. Burchard. 5 'Was that all? 5 
'Yes, that was sufficient, they had invited Mr. Bur- 
chard to labor among them, and they would pro- 
tect him 5 — ' illegally ? 5 ' they would protect kimS 
' Was Deacon Avery sure he was acting properly, 
did he think public opinion would support him 
in depriving others of their rights, to humor Mr 
Burchard ? Was he sure, that taking notes in a 
public assembly could legally be considered ma- 
king disturbance ? Was it ever so considered, 
did he ever hear of its being so considered ? 5 ' He 
didn 5 t care, it was disturbance. 5 ' Because it distur- 
bed Mr. Burchard ? 5 ' Yes. 5 We cannot be expec- 
ted to give an entire report of the exercise of the 
evening. They consisted, chiefly, in endeavors 
to prevent the reporting, and in much useless 
conversation. Deacon Avery was frequently re- 
quested by people in the adjoining pews to ab- 
stain from such disturbance as he was really ma- 
9 



98 

king, ' it hindered their proper attention to the 
desk. 5 

Several gentleman gathered about Deacon Ave- 
ry to support him in his undertaking, who : con- 
tinued during the evening, reproaching at one 
time the Faculty of the University, and at an- 
other our mother earth for sustaining such 
wretches. 

Sunday morning 17. — Mr. Patrick was waited 
upon by several of Mr. Burchard 5 s friends, who 
requested him to recall his grant of the pew to 
me, and inform me that I could not occupy it. Mr- 
Patrick declined doing this. c He had,' he said, 
' seen our conduct in the pew the evening before, 
and saw no impropriety in Mr. Tenney's taking 
notes. 5 

Sunday forenoon and afternoon, Mr. Burchard, 
did not preach, notwithstanding his previous ap- 
pointments. The reason Mr. B. assigned was 
that ' he would not gratify the crowd, that they had 
come to hear him preach, and not to worship 
God. 5 

The exercises of the day consisted chiefly in 
a sermon from Dr. Bates, President of Middlebury 
College, worthy of notice for an attempt on the 
part of Dr. Bates, to cast the odium of the last night's 
disturbance, upon Mr. Tenney and myself. Some- 
time in the forenoon, owing to the house 5 s being 
much crowded, it was suggested that the male 
part of the congregation should relinquish the 



99 

pews to the ladies. I turned to Mr. Tenney, and 
was remarking something about leaving our pew 7 
when President Bates, stopping in his discourse, 
said, c If those young men, (pointing to us) do not 
stop their whispering, I shall call an officer of the 
Peace and have them taken into custody.' ' I 
observed,' he continued 5 that they whispered so 
loud, and made so much noise last evening that 
they disturbed the whole house.' 

During the Doctor's discourse he took occa- 
sion to make unfavorable mention of a book, pub- 
lished by Rev. Russel Streeter, and, in connec- 
tion remarked, that all such books c were calcula- 
ted to ruin immortal souls.' It was evident that 
President Bates wished to give the impression 
that c the book collecting at Burlington,' was de- 
signed to be twin brother to Mr. Streeter's, which 
he pronounced ' unfair and partial.' Of Mr. Stree- 
ter's book, I know but little, having never read 
it. 

Soon after wo entered the Church, it was sug- 
gested to me, that the light,, which usually hung 
in our pew, would probably be removed that 
evening. Mr. Tenney left the house to procure 
one of our own, which could be used if the one 
in the pew should be removed, of which I had 
but little fear. Mr. Tenney, however, had been 
from the house but a few moments, when Mr. 
T. W. Gibb, the Post Master of the place, 
very cooly removed the light. Mr. Tenney 



100 

returned without a light, none could be o&- 
tained in the place. Although the light in 
the pew was gone, yet we could see sufficient- 
ly well from those which were about us ; one 
or two more were then removed ; still we 
could see from a chandelier which hung at some 
distance. To obstruct the light from this, a row 
of gentlemen was formed directly in front of the 
pew and between us and the chandelier ; this 
had the desired effect, and rendered our pew, as 
we sat on our seats, perfectly dark, not the least 
light could be obtained, except over the heads of 
the living rampart in front. I very civily re- 
quested these gentlemen to stand one side, as they 
entirely obstructed my view of the desk. I as- 
ked Deacon Avery why the lights had been re- 
moved, and if they could not be replaced ? c He 
would attend to it.' As the usual time for Mr. 
Burehard's appearance wore on, the Deacon 
stationed himself in the pew adjoining — Mr. Hi- 
ram Sanford in front of, and Mr. McVene in our 
pew, to keep us in order, probably. Mr. B. at 
length ascended the desk and began. Mr. Ten- 
ney had his pencil and paper in his hand with no 
definite intention, knowing, as was apparent to all 
that he could take no notes in the pew, dark as it 
then was. However, as Mr. Burchard proceeded, 
merely for the want of better employment, he slid 
his pencil along over his paper, not however, ma- 
king a single legible mark ; even this could not be 



101 

borne. The Deacon, leaned over the side of the 
pew, and, as usual snatched away the paper, and 
followed this up, by holding Mr. Tenney's hands, 
pulling the pencil, &c. Mr. Tenney here han- 
ded me a paper, which I took, and stepping as 
near to the front of the pew as possible, I held it 
over the heads of the gentlemen in front, and 
began to follow Mr. B. in his discourse. Immedi- 
ately Mr. Sanford stepped up to obstruct the light 
with his hand, he was not tall enough, and the 
Deacon seeing his difficulty, left Mr. Tenney in 
the hands of Mr. McVene, and took me especially 
under his keeping. Our acquaintance commenced 
with the usual salutation of snatching the paper. 
This time, however he missed it. I thanked 
him for his trouble and kept on — again he snatch- 
ed — again he missed, and again he was thanked. 
By this time, some twenty-five or forty individ- 
uals had gathered round the pew, who showed 
some symptoms of congratulation, at the Deacon's 
ill fortune, and the Deacon rushed into the pew 
in some haste, and good deal of excitement, 'you 
can't take notes here sir,' said he. I paid no 
attention to him. He put his hand up to take 
hold of my pencil—^ Dont, be too familiar Dea- 
con Avery.' < You cant take notes here sir.' 
He continued to stand by me, holding his hand 
before my eyes, pulling my paper, and talking, to 
hinder me from hearing the sermon. I took no 
other notice of him, than to push him from me when 



9* 



102 

he came too near, and rapping his knuckles with my 
pencil when they came in my way. In about the 
middle of the discourse Mr. Burchard, turned to 
our pew and said, ' If there is not moral power 
enough in the people to stop those young men 

from making disturbance ? . I did not hear 

the last part of the sentence. I considered this 
to be an unjust insinuation, and felt called up- 
on to defend myself, and with the intention com- 
menced. * Mr. Bureherd' — I was hear inter- 
rupted by Mr. B. with — c not a word out of your 
head.' I again commenced — c Mr. Burchard, if 
you will ' — I was again interrupted as before, 
with c not a word out of your head I say.' I the 
third time attempted to proceed, and was the 
third time interrupted by Mr. B. — i Sit down ' 
said he, c sit down you poor miserable crea- 
ture.' After much trouble and frequent interrup- 
tions I succeeded in saying that 4 if Mr. Burchard 
would call away these men (meaning Deacon 
Avery and others) I would pledge myself there 
should be no disturbance' — I intended to say more, 
but. as Mr. B. and his friends appeared deter- 
mined I should not, I gave up and sat down. 
At this stage, there was considerable disturbance. 
Mr. Burchard preached with evident embarrass- 
ment, the brethren watched us more than they 
prayed, and the audience became much more 
interested in the performance in the pew, than 
the one in the pulpit.— twas not for Mr. Burchard 



103 

to endure this, and he drew his remarks to a close. 
A few moments before this, Deacon Avery in the 
i age of the moment, asked, probably to himself, 
not expecting an answer, ' Is there no way to 
stop this P Catching his words, I answered, ' I 
know of none ?' i there is a way ' said he, and 
pushed out of the pew as a man would be likely 
to when in anger. In a few moments I saw him 
urging people into the anxious seats. 

Monday 18th, A. M. 10, o'clock— We were 
refused admittance into the Church by Mr. Fran- 
cis Wilson, who, in the capacity of an Officer of 
the Peace, felt it his duty to exclude us from the 
house as disturbers of public worship. I read my 
lease to him, and telling him, I supposed that 
gave me a legal right to a seat in the house, 
stepped in to the door, — I was seized by Mr. 
Wilson and Mr. McVene, and forcibly ejected 
from the house — Mr. Tenney was similarly 
treated. 

2, P. M. — I presented myself at the Church 
door and was again refused admittance. I found 
Mr Wilson armed with a large hickory club^ and 
assisted by several men, somewhat distinguished 
for their proportions, and fierce appearance, I 
do not now recollect whether they were armed 
or not. By one of them, Mr. Tenney was asked 
1 Are ye after gatting into this Charch ? Ye'li 
find owld Ireland top o' ye.' I asked for per- 
mission to step into the porch, as it was a cold 



104 

day, pledging myself to go no further — I could 
not. I asked if Mr. Tenneyor myself could be 
permitted to go in, if we pledged ourselvs not to 
take -notes — c No ' — Could we go in to-morrow ? 
1 No, 5 not while the meeting lasted, and if we did 
not leave the house soon, we should be ' driven 
from the steps !' I read my lease again, and came 
away. 

Monday etening. — During the day, many of 
the friends, as well as the opposers of Mr. Bur- 
chard, had expressed themselves decidedly against 
the proceedings of the Church, They were con- 
sidered unprecedented and illegal, and it was 
feared that an attempt would be made in the eve- 
ning to procure us an admittance by force. To 
avoid such an occurrence, we waited till after we 
supposed the services ef the evening had com- 
menced : and in company with Mr. Patrick, pro- 
ceeded to the Church. I found Mr. Wilson at 
the door, armed and assisted as in the afternoon, 
and the porch literally packed full of Mr. Bur- 
chard's friends. As we ascended the steps, some 
one from within, cried c Let in Mr. Patrick,'* which 
was repeated by those standing in the door. Mr. 
Wilson adding, ' any one can pass in, except Mr. 
Eastman and Mr. Tenney !' In a moment after 

*At the time, I thought this cry was started by Mr. Burchard 
himself, I was sure I heard his voice. His friends, however 
say he was not there, and, as I did not see him, 1 would not say 
he was. I have my opinion nevertheless. 



105 

this cry was raised, a passage was opened through 
the crowd, and in an instant Mr. Patrick was in the 
house and the passage closed. Some forty or fifty per- 
sons,! should think,immediately rushed up the steps, 
and, determined to crowd us in — forced us forward 
with shoulders and hands ; while Mr. Burchard's 
friends in the porch, as determined to keep us 
out — forced us backward with clubs and fists. 
One moment I was dashed against the door posts, 
and the next against the fists of Deacon Avery. 
Matters were thus, when a cry of c where's Mr. 
Tenney ? — ' Where is he,' arose from the porch, 
followed by, c Here he is !' ' There he is !' 'Here's 
Mr. Tenney.' The crowd immediately gave 
way, and I learned that Mr. Tenney had been 
taken on a warrant, for disturbing public 
worship, and cited to appear before Mr. Jus- 
tice Wheelock, on Tuesday, at 10 o'clock A. M.* 
As soon as I could be heard, I asked Mr. Wil- 
s on if I could go in to the Church? c No.' If I 
would take no notes, could I go in ? ' No, my 
presence disturbed the congregation.' Mr. Ten- 
ney was kept in custody till the evening meeting 
closed. The Sheriff, (Mr. Sanford from Willis- 
ton ) then left him, and did not appear again till a 
day or two after the trial was appointed. 

Tuesday, 19th, A. M. 10 o'clock— Mr. Ten- 
ney, after wating sometime for the appearance of 

*I think the law required Mr, Tenney's appearance before a 
Justice of the Peace, forthwith. 



106 

the officer, proceeded, in company with his coun- 
cil, (Asahel Peck, Esq. of Burlington) to the 
house of Mr. Justice Wheelock, for trial. Just as 
they were entering the house J. E. McVene Esq- 
council for the State, overtook them and inform- 
ed Mr. Peck, that c he should enter a nolle prose- 
qui^ — the warrant was dated wrong.' The case 
was argued before Justice Wheelock, and Mr. Mc- 
Vene was permitted to enter a nolle prosequi, and 
Mr. Tenney was discharged. 

Tuesday, a. m. — Several gentlemen waited 
upon Mr. Tenney and endeavored to pursuade 
him to desist from taking notes. It was stated 
(by Judge Farnsworth, of Charlotte,) that, 'Mr. 
Burchard was afraid that his sermons would be 
published in a garbled form, and that if he could 
correct them himself, he would have no objec- 
tions to their being published.' I answered that 
* Mr. Burchard could correct his sermons if he 
wished, and offered to pledge myself, that he 
should have them for that purpose.' 

Judge Farnsworth c admitted the legality of 
the right to take notes, and was sorry that 
Mr. Burchard was so sensitive on the subject ; 
still, as he said it disturbed him, it ought to be 
stopped, and some way must be devised to put a 
final veto upon it.' Some doubts were started as 
to Mr. Wilson's right to exclude us from the 
house ; as it seemed however, the only way, it 
was thought best that he should continue so to 



101 

do, and a Mr. Goodall, from New Hampshire, 
said ' He should be supported in it at all events P 
Mr. Wilson, himself, it would seem, was not per- 
fectly satisfied of his legal power, for in a con- 
versation with Mr. Peck, he remarked that, 'he 
didn't know but that he was acting illegally, but 
if he was, he must stand it.' Several of the 
Church remarked to me, that ' if Mr. Wilson 
should be fined for illegally excluding us from the 
house, the Church would make it up to him, and 
that they would rather do that, than permit us to 
take notes.' Deacon Avery frequently acknow- 
ledged, that c he knew he was liable, but couldn't 
help it — he meant to stop the taking notes.' 
Previous to this, Mr. Burchard in company 
with Deacon Avery called on Nahum Peck, Esq., 
who told them that he knew of no legal w T ay to 
present a man from peaceably taking notes in a 
public meeting. 

This afternoon, Mr. Justice Wheelock called on 
us, and during his conversation, said that he had 
been applied to, three times to sign the warrant, 
and did so at last, after being assured that nothing, 
more was intended than to keep Mr. Tenney 
from the house Monday evening. It was promis- 
ed, he said, that there never should be a trial? 
and Mr. Tenney's appearance in the morning, 
was wholly unexpected. It is due to Mr. Whee- 
lock, to say, that no man could have conduct- 
ed with more propriety in such an unpleasant af- 



108 

fair, and although a member of the Church, and 
in the main, a friend of Mr. Burchard, yet noth- 
ing of partiality appeared in his proceedings. 

P. M. 2 o'clock— I was refused admittance. I 
have however learned something of the procee- 
dings from persons present. Mr. Burchard com- 
menced preaching, but seeing a gentleman in a 
pew taking notes, ' he would not stand there and 
be insulted ' he said and sat down. President 
Bates then requested this gentleman ' to put up 
his paper and come out of that pew r ,' (this was 
the one leased to me by Mr. Patrick.) The gen- 
tleman 4 had no objection to putting up his pa- 
per ' and did so. President Bates requested him 
to leave that pew — 4 He could not do that, out 
of respect to the owners of the pew, as well as 
those at present occupying it with himself.' An- 
other gentleman here arose to explain away the 
fear, Mr. Burchard seemed to have imbibed with 
regard to those in the pew. He was hissed down. 
President Bates then made some remarks, of 
which the following report has been obtained 
from one of the most respectable gentleman of 
Chittenden County Bar. Others, also, who were 
present at the time, are ready to maintain the 
correctness of the report. 

President Bates, (after Mr. Burchard had ta- 
ken his seat, saying that he would not stand there 
to be imposed upon) said to the congregation : 

1 That it was evident, that there was a deter- 



109 

mination to interrupt and disturb the meeting, 
and it become necessary to adopt measures which 
would secure to themselves the enjoyment of 
their rights of worshipping as they pleased, and 
of carrying on the meetings without being distur- 
bed.' He said, i that the people had seen for 
themselves, the spirit that actuated certain per- 
sons to break up the meeting, or to take notes of 
Mr. Burchard's sermons, with a view of publish- 
ing them, or such parts of them, as would answer 
to make a book of, that would sell well. Could 
Mr. Burchard be satisfied that his sermons would 
be correctly published, he would not object to 
their being published ; but, as he had already 
been wholly misrepresented by Mr. Streeter, of 
Woodstock, in the book which he had published f 
purporting to be an account of the meeting held 
at Woodstock, he would not consent. I have, 
(said Dr. Bates) read that book. I have heard 
much of the book, and read it to satisfy myself of 
its truth. And having read it, I unhesitatingly 
pronounce it one of the vilest misrepresentations 
of Mr. Burchard, that could possibly be given — it 
is a tissue of misrepresentations and falsehood 
from beginning to end. There is just truth 
enough in it, to give a coloring to the misrepre- 
sentations. This book has been circulated gen- 
crally throughout the State, and the publisher 
has, no doubt, made some four or five hundred 
dollars out of it, and it is probable that the young 
10 



110 

men from Burlington who came here to take 
notes, are collecting materials for another book, 
like the one published at Woodstock, with a view 
of making money out of it, and of injuring Mr. 
Burchard ; and Mr. Burchard would not gratify 
them, by allowing his sermons to go forth to the 
world in such a garbled form. 

'It is evident/ he said, 4 that there is an or- 
ganized conspiracy and a determination among 
certain people to put down these protracted meet- 
ings, and particularly to put down Mr. Burchard ; 
commencing at Boston, and extending through 
Vermont ; and the fact that these young men? 
from Burlington, are here for the purpose of 
taking notes, of Mr. Burchard's sermons, to put 
into a book now 7 in preparation for the press, at 
Burlington, is an evidence of it. He said c i 
do not know from whom this spirit emanated- 
I make no charge against any man, or any body 
of men, but I should think it emanated in the 
first place from the devil in hell f 

1 Now, 5 said Dr. Bates, 'it becomes necessary 
to take some measures to protect ourselves in the 
enjoyment of our religious worship, that we may 
have the benefit of Mr. Burchard's labors. If Mr. 
Burchard cannot be permitted to labor among U9 
— if the law 7 s will not protect us in carrying 
on our meetings, why then, Mr. Burchard must 
go to some place where the laws will protect 
him, and those who wish to hear him. 



Ill 

With a view of adopting such measures as would 
protect them, he wished allt he male members o» 
the different churches, would meet immediately 
at the school house for that purpose. If they could 
not hold their meetings in the meeting house, 
Mr. Burchard could be invited to preach in pri- 
vate houses ; although it would be extremely incon- 
venient to hold their meetings in private houses 5 
vet by adopting that course, these disturbers of 
the meeting, could be keept out. 

This was the day on which the Burlington 
Mob, so called by Mr. Burchard's friends, made 
its appearance — and, as was reported, c paraded 
the streets with clubs in their hands.' I cannot, 
in justice to my own feelings, pass by this most 
ungentlemanly report in silence, inasmuch, as it 
was entirely on our account, that an occasion was 
given for it's rise and circulation. 

Some time on Monday, it was understood in 
Burlington, that Mr. Tenney and myself were 
both in custody, and all the council in Hines- 
burgh employed by Mr. Burchard's friends. This 
being, as was supposed, our situation, several 
gentlemen of the Bar, and other friends, came 
out to Hinesburgh on Tuesday, to assist us. The 
majority of them attended meeting in the after- 
noon, and returned to Burlington in the evening. 
The assertion made by some of Mr. Burchard's 
friends, that they came out on purpose to dis- 
turb Mr. B. is perfectly groundless. 



113 

Tuesday Evening — We were admitted — Mr. 
Burchard did not preach. 

Wednesday 19th, P. M. — There was an unu- 
sual concourse of people, and it was feared, an- 
other attempt would be made to obtain admission 
for us by force. This collection seemed to de- 
light, Mr. Burchard's friends, and it only remain- 
ed to make it appear, that c the mob,' as they call- 
ed it, was collected by us. No pains were spared 
to do this ; and Mr. Joseph Hurlbert took occa- 
sion to warn me publicly, that the mob was 
acting under my instruction and that I should 
be held accountable for any acts of violence that 
might be committed. I had some doubts, but 
Mr. Hurlbert said that was the law — I said I 
shou d not take Mr. H's. word in preference to 
that of our counsel. Mr. H. caught the word 
counsel, and with much eagerness said to the 
crowd—' Take notice gentleman, he says he has 
counesl P ' True said I, we do have counsel ; one 
of us has been under arrest, and we should be 
expected to call in legal advice. * The above 
may serve, as an instance of the evident, and al- 
most laughable misconstruction put upon our lan- 
guage, by Mr. Burchard's friends. Both Mr. 
Tenney and myself used all our influence to pre- 
vent any violence, and did not go to the Church 
at all during the day. 

Wednesday Evening — Mr. Burchard did not 
preach. 



113 

Thursday, 2 o'clock P. M. — Before meeting 
Deacon Avery read in presence of the audience, 
a set of rules, drawn up by (he Church, in which 
it was stated that ' as the taking notes, disturbed 
Mr. Burchard no notes should be taken in the 
house.' This was the result of the consultation 
called by President Bates on Tuesday, the 
Church had take n advantages of the Camp Mee- 
ting Act. Mr. Tenney commenced taking notes 
but was taken out of the house by Mr. Wilson, 
and held in custody till after the close of the 
evening service. This course was intended to 
be pursued as often as Mr. Tenney should at- 
tempt to take notes. 

Friday P. M- — We left town. I had used, to 
ho purpose, every possible method to assure Mr. 
Burchard that he could correct his sermons and 
have a copy right secured to himself. I fre- 
quently requested to see him, as I thought I could 
relieve him from considerable anxiety on (tie sub- 
ject. He would not see me, however, and it 
could be of no further benefit to remain in town, 
as his aversion to having notes taken was uncon- 
querable, and the- Church seemed disposed to hu- 
mor this aversion, right or wrong. Perhaps, I 
should state, that much ^exertion had been made 
by Mr. B's. friends to induce us to leave town 
before ; then, dark -feints were thrown out in our 
hearing about l tar and feathers * — ' rails ' — 
'drummed out of town,' &c, and at last Deacon 

10* 



114 

A very offered to remunerate us for our time and 
expenses if we would leave town. 

It would be useless to repeat in this place the 
methods resorted to, to convey to the public mind 
the impression that we were employed by the Fa- 
culty of the University of Vermont — persons of 
no character, gambling and intoxicated while in 
town, and not so much wishing to obtain Mr. 
Burchard's sermons, as to disturb the meeting. 
Some such impression seemed necessaiy, and Mr. 
Burehard himself, as well as his friends were not 
slow in supplying this necessity. 

Before closing ihese remarks, I deem it a priv- 
ilege, thus publicly, to acknowledge my obliga- 
tions to many with whom it was my fortune to as- 
sociate in Willision and Hinesburgh. 

There were many, who would have assisted had 
they known what was duty ; such, 1 do not cen- 
sure, the circumstances in which they were pla- 
ced were new. There were others, who boldly, 
but firmly stood by me, and their kindness and 
esteem I shall not soon forget. The events, 
which were painful to all concerned, cannot be 
recalled, and those who have so eagerly sustained 
Mr. Burchard, to the exclusion of other's rights, 
must nettle the matter with their consciences, and 
not with me. J claim no right to call their mo- 
tives in question. If they have acted wisely, I 
ihall be happy to see them rewarded, and patient- 
ly suffer the consequences of my own errort. 



115 

With regard to Mr. Burchard— ; Truth is mighty 
and will prevail? Inacuracies may be noticed 
in some of my statements. If so, it is hoped they 
will be overlooked, as it has been my aim to make 
them as correct as possible. It may be, that some 
will censure me for using, what, in other circum- 
stances, might be called private conversation. I 
hope not, however, as I could hardly be said to 
have any thing private while at Hinesburgh, and 
could not well do otherwise than I have done. I 
might, it is true, have addressed letters to individ- 
uals on the subject of our conversations, but this 
would have been difficult, and the occasion of 
much delay to the publisher. 

Individuals, therefore, whose names have been 
used in this Appendix, will have the goodness to 
excuse any seeming disregard of their feelings, 
on my part, and believe, that the whole is the re- 
sult of circumstances, unforeseen and unavoida- 
ble, and not of my own free deliberation. 

The following report of Mr. Rurchard's remarks 
at a communion and examination for the admission 
of members into the Church at Williston, was not 
prepared for insertion in its proper place. It was 
obtained from an individual who was present at the 
meeting, and, although not a member of any 
Church, yet he is a man of good standing in soci- 
ety—orthodox in sentiment, and of undoubted 
truth and veracity. His name will be given if 
the sateraent be questioned. 



116 

Mr. Burchard began, by saying : c Now, if you 
will tell me the truth, I will tell you eighteen 
times out of twenty; yea, ninety-five times out o' 
one hundred ; yea, more, ninety-eight times out 
of one hundred, who are Christians.' Here fol- 
lowed his questions, which I cannot, perhaps cor- 
rectly state. These questions were all answered 
by a nod of the head. No individual said a word. 
After this an individual stated that he wished his 
name to be erased, (as they had all been en rotted 
for admission into the Church) he wished to do 
his duty, but he wished for more time to examine 
himself, and, also, for the Church to know more 
about him. 

Mr. Burchard then asked some females, if they 
would then go forward and unite with the Church r 
They answered in the negative. He then says 
to them, c What are you here for ? Those on 
these seats were to be examined to go into the 
Church. O ! This is the darkest mark that I 
have seen in you; the very darkest. If you do 
not join the Church now, you never will. You 
never will be worth any thing. God will take 
away your children j He will break your bones; 
He will continually scourge you, if you will 
not go forward and do your duty V He further 
says, 'perhaps some of you are afraid, alluding to 
the passage of eating and drinking damnation, 
&c.' He says you have no concern with this 
passage ; it was spoken to the Corinthians. It is 



- Iff 

in the original, judgment. After seeing what the j 
did, I think God will judge them. They eame 
to the communion table, and each of them drank 
two or three tumblers of wine, and hogged down 
til the bread. They got drunk on the spot} 

Some of you think it is a very solemn thing to 
join the Chureh, but there is no more solemnity 
in it, than there is in my making a prayer. Some 
of you may have doubts and fears. Addressing 
himself, he says : do you, Mr. Burchard, have 
doubts ?' 4 Yes — so did Paul.' ■ Have you any 
fears of Hell ?' c Yes — tremendous fears. And 
when I am tempted, then I tell them, if they do 
get me, I will set up a prayer meeting there — 
yes, and a protracted meeting.' Then they leave 
me. All these and many more like expressions, 
were uttered by him. And whether they had 
the desired effect on the number of candidates, I 
know not P 



118 

The following remarks of Mr. Burchard on 
prayer meetings, and anxious seats, were acci- 
dentally omitted in their proper place. 

c In one of our large towns, where I held a 
protracted meeting some years since —salvation 
was flowing like a mighty river.' Forty or fifty 
frequently gave up their hearts to Christ in a sin- 
gle day, and it continued so for., days together. 
Well, one day, (we had the anxious seats in the 
basement story) Isent some of the professors up 
stairs to pray, while I was conversing w T ith the 
sinners on the anxious seats. The result was 
glorious. Seat after seat full gave up their hearts 
to God, and I felt the spirit of God in my very 
soul. At last I got the seat filled, (it was the 3d 
or 4th time, I believe) and they wouldn't give up 
their hearts, not a soul of them. I sent the dea- 
con up stairs to see what the matter was, for I 
concluded the trouble was there, if any where, 
for I felt cold, stupid and disheartened. Well, 
the deacon went up not a single professor was 
praying ; but, there stood a great, tall country 
gawky, speechafying ! The deacon told me what 
the case was, I went up, and ordered the fellow 
to stop, and told the people to get down on their 
knees, and go to God in prayer. They did so, 
I felt the Holy Spirit come right down, rush ! 
rush! rush! into my soul. Salvation came right 
into the hearts of those very sinners, who just 
before had been so obstinate. They submitted 



119 

to Christ, the very moment I asked them; They 
were converted and I had the pleasure of seeing 
them taken into the Church myself. Well, I got 
on another seat full ; I couldn't do any thing at 
all with them. So I went up myself to see what 
the matter was, now^ and found the people had 
all cleared out home ! I went back and dismissed 
the meeting immediately. It wasn't of any use 
to go on and keep 'em there waiting, unless pray- 
ers were ascending up to the throne in their be- 
half. Now, there is nothing but prayer — the pray- 
er of faith, that will bring salvation to the people 
of Burlington. You can't speechafy a soul out of 
helL It never was done, and never will be. 
When you get together to pray, then, don't make 
long speeches, it's a damper on the whole meet- 
ing, &e. 









I have examined the foregoing Appendix, and 
find the private conversations between Rev. Jed- 
ediah Burehard and mvself to be correct. Also, 
the whole statement of facts, given by Mr. East- 
man, so far as my knowledge extends. 

B. J. Tenney. 

Burlington, March 21, 1836. 

STATE OF VERMONT, ) Personally ap- 
Chittenden County, $$. \ peared, B. J.Ten- 

ney, and made solemn oath to the above state- 
ment, before me, 

H. B. STACY, 

Justice of the Peact, 



m 









V 



M 











.liSiiiff 

' ' 00Q1532515A 



LIBRARY OF CONGRES 



mil 

001 532 5 



5 fl 



